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,i 


POLEMICAL  TREATISE 


ON  TBB 


IMMACULATE  CONCEPTION '  i 

OF  TBI 

BLESSED   VIEGIN. 

BY  CARDINAL  LAMBRFSCHINI. 

TO  WHICH  18  ADDHD, 

A  HISTORY   OF   THE   DOCTRIKE, 

BY  FATHEK  FELIX,  S.J. 

THB  FBENOH  POBTION  OT  THE  WORK  TBAN8LATBD  BT  MBS.  J. 

BADLIER,   AND  THK  LATDf  EXTBACTS  TROJC  THE 

HOLT  rATHSBS,  BT  A  CLEBOYMAN. 

TO    WHICH    ABB    APPENDED, 

A  DI8C0CB8K  ON  THK  IMMACULATE  CONCEPTION,  BT  8T.  ALPHON- 

BUS  MARIE  DB  LIGUORI;  THE  LETTERS  APOSTOLIC  OF  HJS 

HOLINESS  POPE  PIUS  IX ;    CARDINAL  WISBMAn's 

PASTORAL  ON  THB  DECLARATION  OF  THK 

DOGMA  AT  ROME,   ETC.,   ETC. 


-<^-¥- 


NEW-YORK: 

D.  A  J.  SADLIER  A  CO.,  164  WILLIAM  STREI 

BOSTON:  128  FEDERAL  STREET. 

MOKTREAL,  0.  I. :  COR.  OF  ST.  PBAN0I8  XAVIBR  AND  NOTRB  DAMB  STRBBT8. 

I860. 
/''"°' "'^''^  *"*«*«'  "y  'ove,  my  dove,  my  beautiful  one,  and  come. 


i\A% 


Wk  hereby  approve  of  the  publication  of  a  Treatise  on 
the  Immaculate  Conception  of  the  Blessed  Virgin  Mary, 
by  His  Eminence  Cardinal  Lambruschini. 

VERY  REV'D.  WM.  STARRS,  V.  G. 
NKW-YonK, 

Feast  of  St.  Joseph, 
March  19,  1855. 


Entered  according  to  Act  of  Congress,  In  the  year  1865,  by 

D.    k    J.    SADLIER    &    CO., 

In  the  Clerk's  Office  of  the  District  Court  of  thf  United  States  for  the  Southern 

District  of  New-York. 


TRANSLATOR'S  PREFACE. 


-**- 


^HE  work  now  offered  to  the  pub- 
lic is  made  up  of  several  parts. 
Of  these,  the  principal  is  the  fa- 
mous Treatise  of  the  late  lamented 
Cardinal  Lambruschini,  containing 
copious  extracts  from  the  works  of 
the  Holy  Fathers :  the  latter  are, 
m  this  translation,  rendered  from  the  Latin  by  a 
clergyman  who  kindly  undertook  that  most  im- 
portant part  of  the  translation.     We  give  as  an 
Introduction  a  series  of  articles  which  appeared 
some  years  ago  in  Z'Ami  de  la  Religion,  from  the 
pen  of  an  eminent  Jesuit,  Father  Felix.    They 
were  written  as  a  review  of  Father  Perrone's  work 
on  the  Immaculate   Conception.    Although  both 
treating  of  the  same  subject,  ih^  two  works  are 
entirely  different:  that  of  his  Eminence  Cardinal 
Lambruschini  gives,  as  it  were,  the  theological 
bearmgs  of   the  question;    that  of  the   learned 
Jesuit  is  of  a  more  philosophic  nature,  and  pre- 


iv 


translator's   preface. 


Bents  rutlier  the  rationale  of  what  may  be  consid- 
ered the  great  question  of  the  day.  Both  together 
will,  it  is  hoped,  form  a  complete  treatise  on  the 
Immaculate  Concejption. 

To  both  these  works  we  have  appended  the 
Latin  quotations  in  the  form  of  notes,  for  the 
satisfaction  of  the  learned. 

In  order  to  make  the  work  still  more  complete, 
we  have  given  an  account  of  the  proceedings  at 
Kome  during  the  memorable  days  preceding  and 
succeeding  the  declaration  of  the  Dogma.  These 
we  have  copied  from  the  most  reliable  of  the  pub- 
lic journals.  We  also  append  the  Discourse  of  St. 
Alphonso  Liguori  on  the  Immaculate  Conception ; 
the  Letters  Apostolic  (Latin  and  English)  of  our 
Holy  Father  Pius  IX,  announcing  the  solemn  defi- 
nition of  the  doctrine,  together  with  the  beautiful 
Pastoral  of  Cardinal  Wiseman  on  the  same  subject. 

Thus  complete,  we  send  forth  the  work,  in  the 
name  and  honor  of  Her  whom  all  Christians  de- 
light to  honor,  now  more  than  ever,  as  the  Queen 
conceived  without  sin. 

Montreal, 

Feast  of  the  Purification  of  B.  V.  Mary, 
February  2d,  1855. 


CONTENTS. 

"■ —♦•———__ 

HmwRrcAL  Sketch  or  thr  Costrovkrst  on  the  Immacdlab  Conception     By'^" 

Father  Felix,  S.  J., """.    uy 

Dedication,         .....' ^ 

Introduction,    .       .  •       •    87 

89 

I,  n. 

Conception  ia  either  active  or  passive. 

'  40 

III. 

The  passive  Conception  of  Mary  was  Immaculate 4. 

IV. 

It  was  most  fitting  that  Mary  should  be  exempt  from  original  Sin,   .    .       .42 

V,  VI. 

This  exemption  is  proved  by  arguments  talcen  from  the  Holy  Scriptures,     .    48 

VII. 
There  is  nothing  contrary  to  the  Immaculate  Conception  of  Mary  to  be  de- 
duced  from  the  First  Epistle  of  St.  Paul  to  the  Corinthians,    .       .        .    « 

VIII. 

The  Council  of  Trent  inclines  to  our  opinion, ^g 

IX,  X. 

Ihe  Declaration  of  the  Council  of  Trent  confirms  the  opinion  that  Mary  was 
exempt.from  original  sin.  .       .  ' 

62 

XI. 

The  opponents  of  the  doctrine  seek  in  vain   or  a  renewal  of  the  Constitu- 

ions  of  Sixtus  IV,  attributing  to  the  deciaraUon  a  meaning  contrary 

to  that  pious  opinion,  .       .       .  """iuy 

• 64 

XII, 
'^'^Ar?  on°^  **""  ^*""'""  "^  ^"''  '"^°P**^  "y  ^^  P'-ov'^c'al  Council  of 

XIII. 
^"''tion  o'fZrr  ^°°"?  ''''°"'  '''  °'''°'°°  "'  *^'  Immaculate  Concep- 


VI  C  O  N  T  K  N  T  8  . 

*» 

ZIT.  tMm 

Prohibition  to  speak  against  the  opinion  that  Mary  was  exempt  from  original 
8ln %\ 

XV. 

The  opinion  favorable  to  Mary's  privilege  may  alone  be  maintained  either 
In  public  or  in  private, 68 

XVI,  XVII. 
Alexander  VII  renews  and  confirms  the  Constitutions  of  his  predecessors  In 
favor  of  the  Immaculate  Conception,         .......    68 

XVIII. 

Judgment  of  the  Holy  Fathers  on  the  present  question — The  silence  of  the 
two  first  centuries  Is  by  no  means  Inimical  to  the  Immaculate  Concep- 
tion, but  on  the  contrary  supposes  It, 66- 

XIX. 

Document  which  Justifies  that  supposition,     •••••••M 

XX. 

Origen  admits  the  fair  privilege  of  Mary,        •••••••tt 

XXI. 

The  Greek  Liturgy  and  Menologies  confirm  our  doctrine,      .       •       •       .    tp 

XXII. 

The  Fathers  of  the  fourth  century  are  favorable  to  the  pious  opinion  that 
Mary  was  exempt  from  original  sin, 70 

XXIII. 
Famous  testimony  of  St.  Jerome  in  favor  of  our  doctrine,     .       t       •       •    Tl 

XXIV. 
Important  testimony  of  St.  Augustine  on  the  subject,    .       •       •       •       .    78 

XXV. 

The  word  renascendi  employed  by  the  holy  Doctor  is  not  at  all  farorabla  to 
the  contrary  opinion, 74 

XXVI. 

Those  passages  wherein  the  holy  Doctor  affirms  that  original  sin  was  trans- 
mitted to  all  men,  do  not  include  the  Blessed  Virgin  Mary,     .       .       .76 

xxvii— xxxn. 

Testimony  of  other  Fathers  of  the  Church  In  favor  of  Mary's  privilege,      .    77 

XXXIU. 
St.  Bernard  was  never  opposed  to  the  doctrine  of  the  Immaculate  Concep- 
tion of  Mary ;  he  is  defended  against  such  an  imputation,    .       .       .91 


88 


66 


C0NTKNT8.  yJi 

—  »« 

XXXIV,  XXXV.  f^„ 

It  Is  probftble  that  In  lils  letter  to  the  Chiioiih  of  Lyon«,  the  Saint  ipoke  of 
U\e  active  and  not  of  the  jmsglve  conception, 35 

XXXVI-XXXVIII. 

Bt.  Thomas  is  exonerated  from  the  charRe  of  denying  the  Immaculate  Con- 
ceptlon  of  Mury— I'usBuges  from  his  works  which  are  favorable  to  it,    .    88 

XXXIX. 

The  writings  of  the  holy  Doctor  have  been  altered  ia  lome  pUoei,       ,       ,    ft 

Xli— XLII. 
Examples  of  these  Interpolation', aa 

XLIII. 
Doctrines  of  the  Theologians  on  this  sukiJeot,  .....,,    M 

xuv. 

Bt.  Domlulck  u  defender  of  our  doctrine,         •       •       •       «  M 

XLV. 
St.  Vincent  Ferrier  defends  our  doctrine,        .       .       •       ,  iflt 

XLVI. 
It  was  also  the  opinion  of  Albert  the  Great, ^       ^  iqo 

XLVII. 

John  of  Viterbo,  an  adversary  of  the  pious  opinion,  became  its  defender^ 
Reasons  of  this  change,      ••.....  i/u 

XLVm. 
Consequences  which  proceed  from  this  document,  •       .       •       ,       .  106 

XLIX. 
Opinion  of  Thaulere,  Melchior  Cano,  and  Noel  Alexander,    .       ,       ,       .log 

L. 

Opinion  of  Vincent  Justinian, --jo 

LI. 

Favorable  testimony  of  St.  Bernardlne  of  Sienna,  St.  Bruno,  St.  Lawrence 
Justinian,  St.  Thomas  of  Vlllanova,  St.  Aiphonso  de  Liguori, .        .       .109 

LII-LIV. 
The  Theologians  of  the  thirteenth  and  fourteenth  centuries,  with  few  excep- 
tions, strenuously  defend  our  doctrine,     ....  11« 

LV. 

Authority  of  Suarez, 

LVL 

Authority  of  Petau,  .....  „- 


"^ii  CONTENTb. 

».«. _ 

Authority  of  Corneille  de  la  Pierre, Uj 

LVIIL 

Cardinal  Bellarmine  is  favorable  to  the  pioua  opinion  that  Mary  was  ex- 
einpt  from  the  original  stain, jjj 

Testimony  of  Barradi, ^^ 

LX. 

Father  Corrio  an  illustrious  defender  of  the  pious  opinion— Cardinal  Gerdil 
also  professcu  the  same  doctrine,      ........  121 

LXI. 

All  the  Universities  have  adopted  this  opinion i22 

LXII. 
Popes  and  Bishops,  Monarchs  and  Nations,  favorable  to  the  pious  opinion,    128 

■   '  LXIII. 

The  common  consent  of  the  faithful  proves  the  truth  of  the  opinion  that 
Mary  was  exempt  from  original  sin, j28 

LXIV. 

The  unanimous  consent  of  the  faithful  is  preparing  a  formal  definition  of 
the  present  question, ,„„ 

LXV. 

Prophecy  contained  in  the  Fortieth  Psalm  relating  to  this  privilege  of  Mary,  129 

LXVI,  LXVIl. 

Our  doctrine  is  not  the  less  valid  h.  ause  the  Church  has  not  yet  defined 
the  question— The  Miraculous  Medal,  and  miracles  wrought  by  it, .       .  182 


APPENDIX. 

Disccurse  on  the  Immaculate  Conception  of  Mary,  by  .     Alphonsus  de 
I^'g"""-! jgg 

The  Litany  of  the  Holy  Virgin,  with  extracts  from  the  Fathers,     .        !  169 

Letters  Apostolic  of  our  Most  Holy  Lord  Pius  IX,  by  Divine  Providence  Pope* 
concerning  the  dogmatic  definition  of  the  Immaculate  Conception  of  the 

'Virgin  Mother  of  Qoa  (Latin  and  JEufflish), 577 

Cardinal  Wiseman's  Pastoral  on  the  declaration  of  the  dopm'a  in  Rome,      .  220 
The  Festival  of  the  Immaculate  Conception  of  the  Most  Blessed  Virgin  Mary, 
and  the  ceremonies  of  the  publication  of  the  dogmatic  decree  at  Rome,' 
December  the  8th,  1854,  from  the  Jiornale  de  Roma  and  I'Univera,       .  288 


INTRODUCTION. 


IMMACULATE   CONCEPTION  OF  MARY. 

HISTORICAL  SKETCH  OF  THE  CONTROVERSY. 
BY  FATHEK   FELIX,   8.   J. 

Men  whose  minds  love  to  follow  in  events  here 
below  the  traces  of  the  divine  plans,  have  some- 
tjmes  asked  themselves,  "  Why  has  God  permitted 
the  belief  in  the  Immaculate  Conception  to  meet 
with  contradiction  in  the  Church?     Was  it  his 
will  that,  agitated  by  dispute,  as  the  tree  by  the 
tempest,  that  belief,  by  the  very  effect  of  the  agi- 
tation, should  strike  its  roots  deeper  in  the  souls  of 
men  ?  that  emerging  one  day  from  the  shock  of 
human  ideas,  it  should  glorify  the  spotless  Yirffin 
,  by  the  splendor  of  its  testimony  ?     Or  rather,  was 
It  his  purpose  to  hold  opinion  divided  and  science 
m  suspense  for  a  certain  time,  to  leave  love  the 
merit  of  a  free  and  devoted  adhesion  ?    God  alone 
knows.     But  what  imports  it  that  Providence  lias 
not  yet  decided?     There  is  a  clear  manifestation 
of  God  s  designs  to  bo  found  in  history;  it  is  this: 
When  It  pleased  the   Lord  to  open  a  career  of 


6 


INTRODUCTION. 


contest  for  this  belref,  till  then  undisputed,  he  that 
day  decreed  that  it  should  be  victorious ;  and  that 
toilsome  march  through  a  course  of  agitation,  was, 
accoraing  to  the  designs  of  God,  but  a  long  prelude 
to  the  victory.  This  is  what  we  find  out  by  fol- 
lowing the  Keverend  Father  Perrone  in  his  his- 
torical  account  of  a  controversy  famous  in  the 
annals  of  theology. 

The  belief  in  the  Immaculate  Conception  lived 
in  the  minds  of  men,  long  ages  before  it  was  pub- 
licly spoken  of:  for  it  is  worthy  of  notice  that,  in 
the  Church,  the  peaceful  reign  of  belief  always 
precedes  the  noise  of  controversy  which  time  brings 
on.  Silently  controlling  minds,  it  went  on  dis- 
playing itself  more  and  more  by  its  natural  ex- 
pression, the  ceremonies  of  woi-ship  and  liturgic 
forms,  when  an  unforeseen  event  disturbed  the 
peace  of  a  secular  possession.  Desirous  of  obtain- 
ing for  their  church  an  advantage  already  enjoyed 
by  so  many  others,  the  canons  of  Lyons  took  it 
into  their  heads  one  day  to  institute  in  that  re- 
ligious city,  the  feast  of  the  Immaculate  Con- 
ception, and  without  applying  to  Rome,  they  made 
the  solemn  inauguration  on  their  own  authority. 
On  hearing  this,  St.  Bernard,  whose  thought  filled 
the  Church,  whose  eye  overlooked  the  world, 
raised  his  voice  from  the  depth  of  his  cloister  with 
a  cry  of  admonition  and  alarm.  He  was  amazed 
and  indignant  to  see  observed  in  the  sanctuary  a 


INTEODUCTION. 


solemnity  unauthorized  by  the  Pontifical  sanction, 
and  he  let  fall  oh  the  Chapter  of  Lyons  the  full 
weight  of  his  displeasure.    Whatever  might  have 
been  St.  Bernard's  opinion,  that  great  man  was 
set  down  as  an  opponent,  and  his  name  became, 
thenceforward,  a  watchword.     Under  the  influence 
of  his  renown,  the  battle-field  was  extended  far 
and  wide.    Two  parties  are  speedily  formed :  on 
one  side  is  Nicholas  of  St.  Albans,  and  on  the 
other  Pierre  de  Celles,  covering  with  the  lustre  of 
their  respective  names  a  host  of  others  of  lesser 
note :  the  former  contending  for  the  ancient  tra- 
ditions of  Great  Britain,  his  native  country ;  the 
latter  for  the  honor  of  the  great  Saint  interested  in 
the  debate.    This  struggle,  maintained  with  equal 
ardor  for  and  against  the  institution  of  the  festival, 
continued  till  the  end  of  the  twelfth  century.    It 
is,  however,  to  be  observed,  in  passing,  that  all 
those  who  then  declared  against  the  solemnity, 
never  pretended  to  oppose  the  belief,  whilst  the 
defenders   of  the   festival   considered  themselves 
bound  by  the  force  of  circumstances  to  defend  the 
privilege. 

But  the  human  mind,  ever  prone  to  penetrate, 
does  not  long  accept  intermediate  discussions.' 
Thus,  from  being  at  first  engaged  on  the  cele- 
bration of  the  feast,  the  controversy  soon  passed 
on  to  the  more  dogmatical  discussion  of  the  belief; 
and  in  this  condition  it  continued  all  through  the 


9 


INTRODUCTION. 


thirteenth  and  fourteenth  centuries,  agitated  as  it 
was  by  the  master  minds  of  the  day.  Although 
more  radical  than  it  was  at  the  outset,  the  dis- 
cussion had  not  yet  sufficiently  disengaged  the 
main  point  from  its  accessories ;  and  as  it  always 
happens,  the  want  of  precision  on  the  real  object 
of  the  controversy,  prevented  any  good  that  might 
have  accrued  on  behalf  of  the  truth,  until  the  lu- 
minous mind  of  St.  Bonaventure  at  length  dis- 
cerned and  revealed  to  the  contending  parties  the 
true  nature  of  the  question.  The  word  Conception 
was  perpetually  recurring  on  both  sides ;  but  what 
was  the  meaning  of  that  word  ?  Did  it  signify  the 
concurrence  of  material  elements  in  the  formation 
of  the  virginal  body  of  the  Blessed  Virgin  Mary  ? 
or  did  it  simply  indicate  the  union  of  her  holy  soul 
with  the  body  already  formed?  This  distinction 
was  a  ray  of  light  illuminating  the  whole  thesis:  - 
the  Seraphic  Doctor  had  made  it  understood  that, 

in  the  latter  case,  the  question  was  simply  this 

whether  in  forming  this  marvellous  work,  God  had 
united  to  the  body  of  the  Blessed  Yirgin,  a  soul 
adorned  with,  or  deprived  of  original  justice.  Re- 
duced to  this  formula,  the  controversy  was  pro- 
longed, without  either  party  gaining  much  ad- 
vantage over  the  other,  when  suddenly  there  was 
seen  to  enter  the  lists  a  man  who  was  to  change 
the  face  of  things.  That  man,  immortalized  by 
this  discussion,  was  John  Duns  Scotus.     God  was 


1  N  T  R  O  D  tJ  0  T  1  O  N  . 


9 


about  to  show  the  power  of  a  genius  sent  by  hira 
for  the  triumph  of  a  cause,  when  with  equal  learn- 
ing  and  devotion,  that  man  takes  his  stand  on  the 
firm  ground  of  truth.     Laying  hold  of  the  diffi- 
culty just  where    St.   Bonaventure    left  it,   and 
plunging  into  the  very  heart  of  the  question,  the 
Franciscan,  by  a  new  mode  of  attack,  armed  him- 
self  with  the  arguments  of  his  opponents ;  and  in 
presence  of  all  the  assembled  glories  of  cotempo- 
rary  science,  he  pleaded,  it  is  said,  the  cause  of  the 
Immaculate  Conception  with  so  much  power  and 
effect,  that  in  a  very  short  time  his  opinion  per- 
vaded  the  schools.     The  voice  of  Duns  Scotus 
acted  on  the  minds  of  men  as  an  electric  shock  • 
the  doctrine  of  the  Immaculate  Conception  was 
everywhere  propagated  with  the  fame  of  that  great 
contest ;   the  feast  was   on  all  sides  inaugurated 
amid   the  applause  of  the   churches ;   a  Roman 
l^ontift   was  seen  to  welcome  it  to  the   Eternal 
Oity,  and,  encouraged  by  so  high  an  example,  the 
Benedictines,  the  Carmelites,  the  Celestines,  the 
Trinitarians,  the  children  of  St.  Augustine  and  of 
bt.  Bernard,  and  especially  those  who  had  given  to 
the  cause  its  most  illustrious  champion,  all  hastened 
to  open  their  sanctuaries  to  a  doctrine  which  was 
rapidly  advancing  towards  explicit  belief. 

But  such  is  the  misery  of  human  contests:  even 
where  science  ai:  :  levotion  are  brought  to  bear  on 
the  struggle,  I  know  not  what  mysterious  instinct 


10 


INTRODUCTION. 


it  is  that  tends  to  protract  discussion,  even  when 
victory  appeared   decided.    The  triumph  of  the 
pravailing  party  appears  to  the  others  a  calamity 
which  must  be  averted  at  all  risks.    Thus  it  was 
that  the  very  success  contributed  to  raise  again 
a  standard  which  appeared  for  ever  fallen.    The 
dogma  was  thought  to  be  compromised  by  the 
propagation  of  a  belief  which  did  not  quite  agree 
with  the  theology  of  its  adversaries ;  the  phantom 
of  heresy,  evoked  by  zeal,  frightened  the  defenders 
of  the  faith,  and  it  so  happened  that  their  very  de- 
votion to  Catholicity  carried  the  sons  of  St.  Domi- 
nic over  to  the  opposition.    But  notwithstanding 
the  power  of  these  auxiliaries,  and  the  halo  of 
glory  which  encircled  their  name,  the  issue  of  the 
contest  was  no  longer  doubtful.    They  could  still 
dispute,  but  they  could  not  overcome.    The  thesis 
of  Duns  Scotus  reigned  supreme.    The  Sorbonne 
itself,  at  first  astonished  at  the  Franciscan's  bold- 
ness, had,  at  length,  adopted  his  opinion ;  and  it  is 
well  known  what  it  soon  after  did  iii  order  to  secure 
the  services  of  its  doctors  on  behalf  of  the  glorious 
privilege.     Hence,  great  was  its  indignation  on 
hearing  one  of  its  own  members,  opposing  Catholic 
dogma  to  the  Immaculate  Conception,  charge  its 
defenders  with  heresy.    This  insulting  accusation, 
so  imprudently  made  by  Jean  de  Montezon,  against 
a  cause  so  highly  patronized,  excited  a  fresh  tumult. 
The  two  camps  were  already  formed,  genius  and 


1  N  T  R  O  D  U  C  T  I  O  1^ . 


11 


learning  being  found   on   both   sides,  when   the 
Coiincii  of  Basle,  lifting  up  its  voice   amid  the 
clamor  of  the  contest,  declared  the  doctrine  of  the 
Immaculate    Conception   pious,    conformaUe    to 
Scripture,  and  in  harmmiy  with   Catholic  faith 
and  worship,  and  commanded  its  adversaries  to  be 
silent.     But  what  could  a  headless  Council  do  to 
calm  such  a  storm?    It  is  true,  the  Pontiffs  were 
tliere  to  support  the  defenders  of  the  pious  belief 
with  the  weight  of  their  venerated  word.     Sixtus 
ly  was  peculiarly  favorable  to  the  cause.     He  was 
seen  alternately  throwing  open  in  its  favor  the 
treasury  of  the   Church,   encouraging  by  indul- 
gences the  office  of  the  Immaculate  Conception, 
menacing  with  his  thunders  any  one  who  dared  to 
tax  with  mortal  sin  the  celebration  of  that  office, 
or  to  mention   as  heretical  the  doctrine  which 
teaches  that  Mary  was  never  defiled  with  the  origi- 
nal stain.     Although  deeply  wounded,  the  oppo- 
sition was  not  crushed,  and  the  Council  of  Trent 
found  it  still  living. 

It  was  thought  at  one  time  that  the  august  tri- 
bunal where  the  Holy  Ghost,  through  the  organ 
of  the  Church,  decides  so  many  important  disputes, 
would  at  length  put  an  end  to  this  discussion. 
IJie  opinion  of  the  Fathers  was  not  doubtful ;  but 
adversaries  were  there,  covering  themselves,  for 

3'!rL^"-^*>^  ''''^^'  ^^'^  *'''P^®  recommendation  of 
,.,..f.^       ^ .  Catholic  devc'tion.    The  Di- 


VI  rt 


12 


INTRODUCTION. 


vine  Wisdom   presiding   over   the    Council   sng- 
gested  moderation,  and  the  decree  was  not  made. 
Not  that  a  single  doubt  lingered  in  the  mind  of 
that  holy  assembly ;  for,  in  order  to  testify  to  the 
entire   world   its   sympathy   for  the   Immaculate 
Conception,  the  Council  declared  that  it  had  no 
intention  to  include  the  Blessed  and  Immaculate 
Virgin  Mary^  Mother  of  God,  in  the  decree  which 
proclaims  the  universal  propagation  of  original  sin 
in  the  race  of  Adam  ;  and  it  added  that  the  Con- 
stitutions of  Sixtus  IV  were  to  be  maintained. 

For  the  good  sense  of  the  people,  this  was  suffi- 
cient ;  for  obstinate  science,  it  was  too  little :  the 
.  party  survived  this  heavy  blow.     In  vain  did  St. 
Pius  Y  proscribe  a  proposition  of  Baius  rejecting 
Mary's  privilege ;  in  vain  did  he  give  to  the  feast 
of  the  Conception  the  hitherto  unheard-of  sanction 
of  a  rigorous  precept ;  in  vain  did  he  forbid,  under 
the  most  severe  penalties,  the  continuance,  in  any 
of  the  vulgar  tongues,  of  a  dispute  which  could 
only  scandalize  the  people ;  in  vain  did  the  Sacred 
Congregation  of  the  Inquisition  obtain,  at  the  re- 
quest of  the  Spanish  monarch,  a  decree  marked 
with  the  pontifical  seal,  forbidding  any  one  to  af- 
firm, thenceforward,  that  Mary  was  conceived  in 
original  sin  ;  it  was  still  necessary  for  Gregory  XV 
to  silence  the  adversaries  once  again,  and  to  forbid 
them  from  making  their  debates  public'. 
Driven  back,  then,  into  the  depth  of  souls,  the 


INTRODUCTION. 

'  — •■- 


18 


opposition  8oon  endeavored  to  return  into  the  con- 
troversy by  way  of  equivocation.     The  word  con- 
cejption,  so  long  and  so  warmly  contested,  would  be 
given  up ;  but  the  word  immaGulate,  to  what  did 
it  refer?  was  it  to  the  conception  itself?  or  was  it 
not  rather  a  simple  qualification  of  the  person  ? 
This  sophistical  distinction  openly  belied  all  the 
antecedents  of  the  controversy;  it  even  insulted 
the  great  names  mixed  up  with  it  on  either  side ; 
and  yet  it  was  about  to  renew  the  struggle,  when 
in  1661,  on  the  very  day  of  the  Conception,  ap- 
peared the  ever  memorable  Constitution  of  Alexan- 
der VII.    There,  every  avenue  was  closed  against 
the  spirit  of  contention ;  there,  the  meaning  of  the 
festival  was  clearly  explained,  the  pontifical  dispo- 
sitions revealed,  the  treasury  of  the  Church  opened 
wider  than  ever,  the  devotion  to  the  Immaculate 
Conception  explicitly  drawn  up,  approved,  and  en- 
couraged;   finally,  every  succeeding  Pontiff  re- 
newed and  sanctioned  the  menaces  of  his  predeces- 
sors against  any  writing  or  discourse  impuffninff  the 
pious  belief.  r  8      s      « 

Tliis  was  a  death-blow  to  a  desperate  cause, 
which  had  long  exhausted  its  strength  by  discus- 
sion.  From  that  hour  opposition  was  unheard  of 
within  the  Church ;  doubt  and  negation,  which  for- 
merly manifested  themselves  in  clamor  and  dissen- 
sion, dared  no  longer  assail  the  mind,  and  there 
were  none  but  sectarian  voices  to  disturb  from  time 


u 


INTRODUCTION. 


to  time  the  unanimity  of  a  concert  which  has  con- 
tinued for  two  centuries.     Tliis  universal  concord, 
after  a  struggle  so  long  and  so  determined,  is  a 
grand  and  most  eloquent  testimony  in  favor  of  the 
Immaculate  Conception.    Yet  God  had  still  higher 
manifestations  in  store  for  it.    The  nineteentli  cen- 
tury was  to  form,  as  it  were,  an  apogee  of  glory  for 
this  holy  belief.     Our  own  age  has  seen  Eome 
covering  it  more  than  ever  with  the  majesty  of  its 
approbation.    In  our  days  we  hear  Catholic  voices 
sing  in  the  Litany :   Queen  conceived  without  sin, 
pray  for  us.    What  do  I  say  ?    Even  amid  the 
pomp  of  the  Sacrifice,  is  it  not  given  us  to  hear 
that  word  which  was  a  sign  of  contradiction,  re- 
sounding like  the  echo  of  an  unanimous  belief,  and 
going  up  to  heaven  with  the  people's  prayer? 

What  was  wanting  to  complete  the  triumph? 
Only  to  see  the  adversaries  themselves  coming  over 
in  a  spirit  of  love  and  devotion  to  the  cause  they 
had  so  long  struggled  against.  Well!  this  com- 
pletion of  success  God  reserved  for  this  age.  The 
unspotted  Yirgin  now  beholds  the  most  sturdy  op- 
ponents of  her  privilege  glorying  in  laying  down 
their  arms  at  her  feet  as  a  magnificent  trophy  of 
her  victory.  And  was  not  the  general  of  that 
valiant  militia  himself  seen,  on  the  10th  of  Decem- 
ber, 1843,  soliciting  in  Rome,  for  his  brethren,  the 
privilege  of  celebrating,  juxtaproprium  ritum,  the 
feast  of  the  Immaculate  Conception,  and  to  chant 


INTRODUCTION 


15 


at  the  Preface,  in  the  chapels  of  their  Order,  that 
word  against  which  they  had  so  long  struggled 
with  all  the  power  of  their  learning  and  their 
voice  ?  Sons  of  St.  Dominic,  receive  the  felicita- 
tions of  a  grateful  and  rejoicing  brotherhood.  That 
cause  which  must  have  triumphed  by  your  agency, 
if  truth  were  not  stronger  than  genius,  was  destined 
to  fail  in  your  hands ;  but  even  in  that,  God  pre- 
pared for  you  a  new  species  of  triumph,  for  He 
was  about  to  show  by  your  example  that  there  is  a 
glory  still  greater  than  that  of  victory  ! 

Such  is  the  term  appointed  for  the  belief  in  the 
Immaculate  Conception  after  running  such  a  stormy 
course.    For  five  hundred  years  has  it  been  at- 
tacked, and  for  five  hundred  years  has  it  been  vic- 
torious.   Threatened  by  genius,  by  genius  is  it 
gloriously  defended.    Always  denied  by  some,  it 
at  length  receives  the  consent  of  all ;  finally,  ac- 
cused at  one  time  of  heresy  by  a  rash  theologian, 
it  manifests  itself  in  the  nineteenth  century  as  a 
devotion  eminently  Catholic.     Such  are  the  mys- 
terious ways  of  God.    That  long  series  of  combats 
was  but  the  march  to  a  solemn  triumph.    Wonder- 
ful policy  of  God !     When  He  permits  a  truth  to 
be  subjected  to  human  discussion,  the  voices  of 
men  are  uplifted ;  but  He,  amid  the  tumult  of  the 
strife,  silently  pursues  his  course,  and  hurries  on 
the  debate  to  its  inevitable  term,  where  victory 
awaits  the  truth.    The  thought  that  slowly  pierces 


16 


INTRODUCTION. 


each  successive  pliaso  of  that  long  controversy,  ap- 
pears  in  the  nineteenth  century  with  all  the  splen- 
dor of  a  supreme  definition  ;  and,  if  it  be  true  that 
the  past  and  tlie  present  prophesy,  may  we  not  say 
that  the  belief  in  tlie  Immaculate  Conception  has 
m  Its  history  a  presage  of  its  future,  and,  as  it 
were,  a  prediction  of  its  Canwlic  destiny  ? 
^   What  we  are  now  to  consider  is :  Canthehelief 
m  the  Immaculate  Conception,  as  it  now  stands, 
receive  the  sanction  of  a  dogmatical  definition  f 
The  question  is  twofold ;  it  regards  both  the  theory 
and  the  application;  let  us  divide  the  elements  of 
the  thesis  in  order  to  examine  them  separately 
It  IS  of  history  that  this  belief  never  figured  in  the 
creed,  and  that  it  long  divided  the  minds  of  men  : 
now,  the  first  question  is.  Can  a  belief  hitherto 
free,  and  long  even  an  object  of  serious  discussion, 
become  an  article  of  faith  ?    Suppose  the  affirma- 
tive; It  is  incontestable  that  any  belief  whatsoever, 
in  order  to  take  its  place  in  the  Catholic  creed' 
inust  have  the  conditions  requisite  to  form  a  suffi- 
cient  basis  for  the  dogmatical  definition  :  does  the 
Immaculate  Conception  possess  the.e  jt^rovious  con- 
ditions ?    This  is  the  second  questi^  n 

To  ask  whether  a  belief  once  disputed  may  be 
inserted  in  the  creed,  is,  at  the  first  glanCe,  a  ques- 
tion which  may  appear  useless  to  men  versed  in 
*h3ology.  ^Nevertheless,  there  are  few  questions 
\\S\oh  it  imports  us  more  to  examine  at  the  present 


INTRODUCTION 


It 


^orsy,  ap- 
lio  splon- 
true  that 
e  not  say 
ption  has 
nd,  as  it 

he  helief 
>  stands^ 
tuition  f 
e  theory 
nents  of 
)arately. 
id  in  the 
)f  men  : 
hitherto 
ciission, 
affirma- 
tsoever, 
creed, 
a  siifR- 
loes  the 
'US  con- 
nay  be 
a  ques- 
*sed  in 
estions 
)resent 


day  by  the  test  of  true  principles.  What,  say  some, 
decree  faith,  create  dogma,  institute  a  truth  on  such 
a  day  of  such  a  year!  Such  is  the  scandal  of  ig- 
norance arining  from  the  heresy  and  incredulity  of 
our  age.  It  is,  therefore,  very  necessary  to  ascer- 
tain, in  the  first  place,  the  part  which  the  Church 
has  to  play  in  dogmatical  delinition. 

All  belief  dogmatically  defined  must  make  part 
of  revelation ;  must  consequently  be  contained  in 
the  divine  word,  whether  written  or  transmitted; 
for  if  the  word  of  the  Church  is  the  immediate  and 
living  rule  of  our  faith,  she  herself  lias  in  the  word 
of  God  her  supreme  and  fundamental  rule.    The 
Church,  by  dogmatical  decision,  does  not,  then, 
create  the  truth ;  she  makes  neither  the  dogma,  nor 
the  revelation  of  the  dogma;  she  merely  prockims 
its  existence  with  an   infallible,  indeclinable  au- 
thority.    The  dogma  which  authority  proclaims  to- 
day, was  yesterday ;  before  the  decision,  it  existed 
in  its  substance ;  after  the  decision  it  appears  with 
its  formula,  and  is  of  obligation.     The  part  of  the 
Church,  in  dogmatical  decision,  may  then  be  de- 
fined :  The  legitimate  and  infallihle  declaration  of 
a  revealed  truth.    But  a  truth  may  be  many  ways 
contained  in  revelation.     It  may  be  in  it  in  the 
terms  which  express  it,  that  is  to  say,  explicitly,  to 
speak  the  language  of  theology;  and  in  that  case, 
the  ofHce  of  the  Church  is  usuallv  confined  to  pro- 
clamnng  the  divine  inspiration  of  the  books  which 


18 


INTRODUCTION. 


contain  those  truths,  which  may  be  called  the  pri- 
mary truths  of  Catholic  dogma.     Such  are,  in  gen- 
eral, the  propositions  which  express  the  mysteries 
of  the  birth,  hfe,  and  death  of  our  Saviour,  and  all 
the  truths  formally  enunciated  in  the  Holy  Scrip- 
tures.    But  there  are  also  truths  in  the  depository 
of  revelation  which  we  would  seek  in  vain  under 
their  strict  terms ;  and  yet  they  are  in  it :  but  how 
are  they  in  it?     Implicitly,  say  the  theologians: 
that  is  to  say,  they  are  in  it,  as  the  conclusion  is  in 
its  principle ;  or  else  they  are  in  it  of  themselves, 
as  truths  of  immediate  revelation,  but  in  a  sort  of 
latent  condition,  living  in  shade  and  silence,  till 
uplifting  the  veil  which  covered  them,  and  emerg- 
ing by  degrees  from  a  certain  primitive  obscurity, 
they  one  day  appear  in  the  light  derived  from  the 
motion  of  things.     Then  the  truth  is  marked  out,  it 
is  perceived,  and  manifesting  itself  thus  openly  be- 
fore the  error  which  denies  it,  the  Church  recognizes 
it  as  her  thought,  and  says,  on  beholding  it:  That 
is  my  faith ;   I  never  lelieved  otherwise.     Can  a 
truth  so  circumstanced  rank  with  articles  of  faith  ? 

The  question  thus  laid  down  has  long  since  re- 
ceived an  affirmative  solution  from  theologians  of 
the  first  order.  Bellarmine,  Yasquez,  Melchior 
Cano,  Suarez,  Petau,  are  here  in  perfect  harmony. 
Some  words  from  that  famous  man  who  summed 
up,  in  his  ov/n  person,  the  theological  school  of 
the  sixteenth  century,  will  suffice  to  indicate  the 


I  lii{ 


INTEODUOTION 


ID 


opinion  of  that  age.     "  It  is  certain,"  says  Siiarez, 
"  that  we  now  believe  truths  which  the  Church  did 
not  formerly  believe  with  explicit  faith,  although 
they  were  implicithj  contained  in  the  primitive 
doctrine.'    A  truth  may  have  been  long  disputed, 
and  yet  a  day  may  come  when  the  Church  finds 
sufficient  reasons  for  inserting  it  in  the  Catholic 
creed.     For,"   adds  that  great  man,  "the  Church, 
by  her  authority,  has  often  decided  such  contro- 
versies, without  any  new  revelation,  as  may  be 
shown  by  manifest  examples."" 

Tliese  words  of  Suarez  put  us  in  the  way  of  a 
decisive  demonstration  in  a  Catholic  point  of  view 
It  is  the  property  of  an  infallible  institution  that 
the  deed  brings  with  it  the  right.     You  ask  what 
the  Church  can  do  ?     Behold  what  she  does.     At 
Kice,  the  Church  declares  the  baptism  of  heretics 
valid ;  yet  who  is  ignorant  of  the  solemn  debate 
between  St.  Stephen  and  St.  Cyprian?    At  Flo- 
i-ence,  the  Church  declares  that  the  saints,  after 
,  their  entire  purification,  immediately  enter  into 
glory.  ^   Yet  every  one  knows  what  a  noise  was 
made  m  the  Church  by  the  famous  question  of  the 


Veium  est  ahq„am  propositionem  er^plicith  nunc  credi  de  fu\. 
qiue  antea  e^plicith  non  credebatur  ab  EcclesU   oiZ!  ;  ' 

cite  ia  docUuna  antiqua  continorotur  '  ^  '"'"''  '"''P^'' 


20 


INTRODUCTION. 


beatific  vision.  At  Trent,  the  Church  proclaims  it 
of  tradition  and -of  divine  revelation,  that  adultery 
does  not  break  the  conjugal  tie ;  yet  had  not  learned 
doctors  and  provincial  councils  professed  a  con- 
trary doctrine  ?  We  might  here,  with  the  theolo- 
gians, multiply  examples  frequent  in  history ;  but 
let  us  hasten  to  conclude :  the  Church  has,  in  the 
lapse  of  ages,  opened  her  creed  to  truths  previously 
free,  and  even  opposed  by  some  of  the  learned  and 
the  virtuous ;  that  is  undeniable ;  the  cause  is, 
therefore,  judged ;  the  right  does  exist. 

But  it  is  remarkable  that  the  opinion  of  Catholic 
doctors,  and  the  practice  of  the  Church,  are  strongly 
confirmed  by  reason  and  good  sense.     If,  indeed, 
the  Church  can  only  define  that  which  is  revealed,' 
there  is  no  law  that  everything  revealed  must  be 
immediately  defined.    What  is  there  to  hinder  that 
luminary  which  God  has  placed  in  the  bosom  of 
his  Church  from   gradually  attaining  its  perfect 
radiance  ?  .  .  .  Why  should  not  our  dogma  have, 
without  changing  its  nature,  its  peculiar  mode  of  . 
growing,  and  developing  itself?  .  .  .  Wliat !  shall  it 
be  said,  development  in  the  immutable,  and  in  the 
hosom  of  the  unchangeable,  the  progress  of  time! 
And  why  not  ?    Doubtless,  to  impress  on  Catholic 
dogma  its  incommunicable  character,  it  was  requi- 
site that  that  dogma  should  be  formed  at  a  single 
cast,  and  spring  into  existence  complete  in  all  its 
parts.     Eut  Providence  has  its  time  for  all  things, 


M 


INTRODUCTION. 


21 


proclaims  it 
liat  adultery 
[  not  learned 
issed  a  cou- 

tlie  theolo- 
listoiy;  but 

has,  in  the 
5  previously 
learned  and 
e   cause  is, 

of  Catholic 
ire  strongly 
If,  indeed, 
is  revealed, 
ed  must  be 
hinder  that 
!  bosom  of 
its  perfect 
gma  have, 
ir  mode  of  , 
at !  shall  it 
and  in  the 
?  of  time! 
m  Catholic 
was  requi- 
at  a  single 
:e  in  all  its 
all  things, 


:     and  could  it  not  postpone  tlie  full  manifestation 
thereof?    And  as  science  was  one  day  to  reproach 
Catholicity  with  shutting  up  the  human  mind  in  a 
stationary  dogma,  was  it  not  expedient  to  provide 
successive  developments  for  our  dogmatic  unity,  in 
order  to  show  the  world  how  it  is  possible  to  be 
both  immutable  a7id  progressive?     Yes,  it  was 
good  to  oppose  to  a  progress  vainly  devised  by 
man,  the  reality  of  Catholic  progress.     Philosophy 
has  long  dreamt  of  progress;  but  all  the  elements 
of  progress  are  wanting  to  it.     Progress  must  have 
a  startmg-point ;  where  is  that  of  philosophy  ?     It 
must  have  a  fixed  terminus;  where  is  the  terminus 
ot  philosophy  ?    It  must  have  a  law  of  progression  • 
where,  once  more,  is  that  of  philosophy  ?    For  it' 
the  unknown  is  at  both  ends  of  human  develop- 
ments     Fatally  thrown  between  two  mysteries, 
the    life   of   humanity    realizes    nothing   but   an 
irregular  transformation;  and  that  progress,  with- 
out  begmning  and  without  end,  is  but  the  perpe- 
tuity of  destruction.      It   is   very  different   with 
Cathohc   doctrine ;   it  knows  where  it  starts  •   it 
knows  where  it  is  to  end ;  and  its  course  lyinc^'be- 
tween  two  terms  immutably  fixed,  accompl!;hes 
the  only  progress  that  reason  can  approve.     Ever 
immutable,  ever  substantially  the  same.  Catholic 
dogma,  according  as  it  advances  in  time,  dilates 

treasuie  which  has  its  source  in  the  iQfinite.    Now 


22 


INTRODUCTION 


it  dispels  the  lingering  shadows  of  the  past  from  a 
truth  which  is  to  illumine  the  future.  Now  it 
begets  at  the  appointed  time  the  conclusions  which 
spring  from  its  eternally  fruitful  principles,  ac- 
cording as  the  assaults  of  error  urge  it  on  to  the 
development  of  its  divine  seeds.  Thus  dogma  goes 
on  increasing  without,  brightening  with  all  the 
truths  which  God  raises  over  his  Church,  growing 
larger  and  clearer  in  the  minds  of  men,  but  never 
•  changing,  never  transformed.  And  thereby,  it 
solves  the  grand  problem :  Progress  in  immutO' 
hility,  and  stability  in  motion. 

There  is  nothing  in  this  theory  to  alarm  enlight- 
ened orthodoxy.  Suarez  laid  its  solid  foundations. 
Discussing  the  subject  now  before  us,  that  great 
doctor  proposes  this  question :  "  Has  faith  pro- 
gressed in  the  Church,  as  regards  certain  truths 
which  are  now  of  faith,  and  in  former  times  were 
not  so?"'  And  after  a  profound  examination  of 
Uie  truths  successively  added  to  the  Catholic  creed, 
the  learned  theologian  concludes  thus :  "  Thus, 
therefore,  can  the  Church  progress  with  a  certainty 
of  faith."'  Moreover,  Suarez  is  here  but  a  faithful 
echo  of  Catholic  antiquity.  Vincent  de  Lerins 
professed  that  doctrine  w^ith  a  rigor  and  a  boldness 


^  Una  superest  expedienda  difficultas,  an  scilicet  in  Ecclesid 
CatholicA  creverit  fides,  quoad  aliquas  propositiones  credeudas  de 
fide  posteriori  tempore,  qiise  antea  non  credebantur  tanqudm  de  fide. 

"  lik  ergo  potest  Ecclosia  proficere  ctiam  cum  certitudine  fidel 


"i 


INTRODUCTION. 


23 


which  defied  our  humanitarian  progress  at  a  dis- 
tance of  fifteen  centuries.    Let  us  hear  the  philo- 
sopliical    challenge   of  that   theologian,  so   dog- 
matically exact :   What  I  it  may  perhaps  be  said, 
'there  is,  then,  no  progress  in  the  Church  of 
Christ.'    There  is  progress  in  it,  and  very  great 
progress ;  but  it  is  indeed  progress,  and  not  change; 
for,  by  progress,  a  thing  increases,  remaining  still 
itself;  whereas,  by  change,  it  is  transformed  into 
something  else."    And  after  having  shown  how 
the  human  body  passes  through  all  the  phases  of 
its  development,  while  still  retaining  its  identity, 
"even  so,"  he    continues,   "must  the    Christian 
dogma,  following  the  laws  of  a  similar  progress, 
strengthen  with  years,  increase  with  time,  rise  with 
age,  yet  still  incorruptible  and  unalterable  in  ita 
integrity."     And  if  it  be   asked  what  the  holy 
Church  meant  by  the  dogmatical  decrees  of  her 
Councils,  the  philosophic  theologian  replies:  "She 
meant  that  what  antiquity  had  simply  believed, 
should  be  thenceforward  believed  with  more  pre- 
cision, and  that  ancestral  inheritance  which  she 
had  received  from  the  hands  of  tradition  she  would 
charge  the  Scripture  to  transmit  to  posterity,  con- 
taining  in  a  few  words  a  great  quantity  of  matter  • 
and  for  the  furtlier  enlightenment  of  mind,  most 
frequently  designating  by  a  new  word  a  faith  which 
was  not  new."^ 

'Foreitan  dicet  aliquis  :  NuUus-ne  ergo  in  Ecclesid  Christi  pro/' 


24 


INTEODUCTION 


Such  is  the  profound  yet  simple  theology  of 
Vincent  de  Lerins;  such  is  still  the  Catholic 'doc- 
trine regarding  development  and  the  stability  of 
dogma.    And  thus  it  happens  to  the  theory  of 
progress,  as  it  does  to  every  other  anti-Christian 
doctrine :  what  it  pursued  with  toil  and  trouble,  is 
found  in  the  bosom  of  Catholicity.    In  leaving  us, 
philosophy  may  carry  off  a  word,  the  thing  re- 
mains with  us.    In  vain  does  the  activity  of  man 
stir  up  an  idea  that  comes  from  us,  demanding  of 
it  an  unknown  perfection  and  felicity.     Whilst  his 
wisdom  perishes  in  the  midst  of  his  abortive  works, 
old  reality  continues  ever  blooming  in  the  heart  of 
Catholicity,  and  calmly  pursues  that  upward  course 
which  is  to  terminate  in  God. 


fectus  hnbebiturreligionis?  Habeatur  pland,  et  maximiia 
sed  ,ta  tamen  ut  vere  profectus  sit  ille,  fidei  non  permutatio.' 
biquidem  ad  profectum  pertinet,  ut  in  semetipsum  unaqiiiBquo  xt% 
amphficetur;  ad  permutationem  ver6  ut  aliquid  ex  alio  in  aliud 
transvertatur  ,    .   . 

.  .  .  Ita  etiam  Christianas  religionis  dogma  sequatur  has  docot 
profectuiim  regulas,  ut  annis  scilicet  consolidetur,  dilatetm-  torn- 
pore,  sublimetur  jstate,  incorruptum  tamen,  illibatumque  porma- 

.  .  .  Quid  unqudm  aliud  conciliorum  dccretis  enisa  est  nisi  ut 
quod  ante4  simpliciter  credebatur,  hoc  idem  posted  diUgontiCis 
crederetur  .  .  .  nisi  ut  quod  prius  d  majoribus  sold  traditione 
susceperat,  hoc  deind^  posteris  per  scripturaj  chirographum  con- 
signaret,  magnam  rerum  summam  paucis  litteris  comprehendendo 
et  plerumque  propter  intelligentiaj  lucem,  non  novum  fidei  flensura' 
novffi  appellationis  proprietate  signando.  (Vincent.  Lirin.  Com. 
momt.  c.  XXIII.) 


INTKODUCTION. 


25 


Tims  the  opinion  of  theologians,  the  practice  of 
the  Church,  are  confirmed  by  the  eminently  ra- 
tional theory  of  Suarez  and  Yincent  de  Lerins. 
We  are  to  conclude  then  that  the  Catholic  creed 
may  grow  in  extension,  according  as  the  Church, 
by  her  infallible  authority,  increases  the  number 
of  truths  formally  defined,  and  that,  consequently, 
a  revealed  truth,  which  never  made  part  of  the 
creed  properly  so  called,  may,  by  a  providential 
order  of  things,  be  placed  in  a  condition  which 
authorizes  the  Holy  Catholic  Church  to  stamp  it 
with   the   immutable    seal  of   a  defined   dogma. 
Whether  the  belief  in  the  Immaculate  Conception 
of  the  holy  Mother  of  God  is  now  in  this  condition, 
is  what  we  are  about  to  consider. 

Suarez  feared  not  to  say  to  the  men  of  his  age : 
"  I  afiirm  that  this  truth  may  be  defined  whenever 
the  Church  thinks  proper;  because  the  Sove- 
reign Pontifi-s  Sixtus  lY  and  Pius  Y,  in  their 
Constitutions,  and  tlie  Fathers  of  Basle,  in  their 
Declaration,  suppose  that  the  controversy  may  be 
decided  in  both  senses,  and,  moreover,  because  this 
truth  of  the  supernatural  order  may  attain  such  a 
position  that  the  holy  Church,  without  any  new  or 
explicit  revelation,  may  find  sufficient  reasons  to 
define  it  dogmatically,  in  virtue  of  a  tacit  and  im- 
phcjl^rcvelation,  sufficiently  manifest."^ 

«,L^'''  ;'«;it^tem  hanc  posse  definiri  ab  Ecclesid,  quando~H 
expedirejudicavent  .   .   .   Nam  Ecclesiam  posse  hanc  controver- 


26 


INTRODUCTION. 


! 


So  said  Suarez,  at  the  end  of  the  sixteenth  cen- 
tury, with  the  greatest  theologians  of  the  school. 
What  would  he  say  now  ?  Does  the  Church  now 
find  in  the  new  situation  of  the  belief  sufficient 
motives  for  afiirming,  by  a  solemn  declaration,  the, 
at  least,  implicit  revelation  of  the  Immaculate 
Conception  of  the  blessed  Virgin  Mary  ?  This  is 
the  whole  question. 

Doubt  appears  no  longer  possible,  amid  the  blaze 
of  light  which  now  surrounds  our  holy  belief;  and 
Suarez  in  the  nineteenth  century  would  not  hesitate 
to  decide,  that  it  may  henceforward,  whenever  the 
Church  pleases,  take  its  place  in  the  Catholic  creed. 
A  rapid  glance  over  its  theological  foundations  will 
suffice  to  settle  all  doubts. 

The  dogmatical  definition  must,  we  have  said, 
rest  on  the  revealed  word.  Let  us  then  interrogate 
the  sources  of  revelation.  What  says  the  Scrip- 
ture ?  We  must  at  once  confess  that  the  belief  of 
the  Immaculate  Conception  is  not  revealed  therein 
by  any  direct  testimony :  nowhere  does  it  present 
the  strict  formula  of  the  doctrine.  But  if  the  Scrip- 
ture alone  does  not  carry  conviction,  who  may  deny 

eiara  decidere  apert6  suiiponunt  Sixtns  IV  et  Pius  V  iu  suis  De- 
cretis,  et  idem  senserunt  Patris  Concilii  Basiliensis  .  .  .  Seciindo 
htec  Veritas  est  supernatiiralis  et  potest  pervenire  res  ad  eum  sta- 
turn,  in  qao  absque  novd  et  explicita  revelatione,  habeat  Ecclesia 
motiva  sufficieiitia  ad  veritatem  banc  definiendam,  ex  implicit^ 
et  tacita  Dei  revelatione  sibi  eufficienter  propositd.  (In  3  S.  Tboni, 
q.  27,  a.  2.) 


ill 


INTRODUCTION. 


£7 


that  it  strangely  induces  it?  Can  all  those  pas- 
sages go  for  nothing  wherein  the  greatest  Doctors 
thought  they  perceived  the  mind  of  God?  And 
that  famous  Conteret^  if  it  do  not  of  \\&^i finish  the 
demonstration,  who  will  dare  to  deny  that  it  strik- 
ingly begins  it?  If  Mary  herself  Avere  one  day  to 
fall  under  tlie  dominion  of  Satan,  what  becomes  of 
the  energy  of  that  prediction  :  She  shall  crush  thy 
head?  a  word  whose  incomparable  solemnity  seems 
to  foretell  not  only  a  triumph,  but  the  plenitude, 
the  very  ideal  of  victory. 

Is  the  Holy  Scripture  silent  on  this  point?  Even 
so,  tradition  is  also  the  voice  of  God ;  what  matter 
if  Scripture  be  silent  whilst  tradition  speaks?  But 
does  tradition  indeed  speak  of  the  Immaculate  Con- 
ception ?  Let  us  see.  Tradition  has  its  instruments 
and  its  witnesses ;  numerous  instruments,  and  divers 
witnesses,  who  in  their  testimony  corroborate  each 
other,  but  of  whom  one  alone  would  suffice  to  attest 
it.  And  first  the  holy  Fathers  present  themselves 
as  living  echoes  repeating  it  from  age  to  age ;  let 
us  then  examine  their  testimony. 

Do  the  doctors  of  the  first  centuries  explicitly 
testify  the  belief  of  the  primitive  Church?  Sup- 
pose they  do  not,  no  one  will  conclude  that  wit- 
nesses are  wanting  to  tradition;  tradition  being 
able,  without  the  holy  Fathers,  to  accomplish  its 
work  and  pursue  its  course.  The  first  Fathers 
spoke  little  of  the  Immaculate  Conception:  it  is 


28 


I  N  T  K  (►  D  i:  C  T  I  O  N 


i 


easy  to  conceive  that  the  design  of  God  was  to 
instruct  Iiis  Church  by  little  and  little ;  and  that 
almost  unbroken  silence  need  not  surprise  us,  see- 
ing that  the  defenders  of  the  faith  had  many  more 
decisive  questions  to  maintain.    They  did  not  give 
the  precise  formula  of  our  belief:  why  should  they, 
when  it  was  the  belief  of  all,  and  when  no  one 
dreamed  of  disturbing  its  peaceful  reign?    It  is 
when  error  rises  to  attack,  that  truth,  in  its  turn, 
rises  to  defend  itself     Yes,  it  is  on  the  day  of  its 
denial,  that  any  belief  whatsoever  standing  out  from 
the  multitude  of  truths  tacitly  admitted,  and  show- 
ing itself  as  it  really  is,  says  to  the  opposer :  "  Y^ou 
deny  me;  well :  here  I aynP     As  regards  the  doc- 
tors of  the  fifth  century,  how  can  we  wonder  to  see 
them  occupied,  before  all  else,  with  the  universal 
law  of  sin  and  the  dominion  of  concupiscence,  since 
they  had  to  contend   against  a  heresy  insolently 
denying  both  one  and  the  other,  the  heresy  of  Pe- 
lagius  ?    There  is  no  word  of  exception,  when  the 
law  itself  is  in  question.     We  may  even  add  that 
in  their  vehement  defence  of  the  law,  it  is  not 
difficult  to  suppose  an  ajyparent  opposition  to  the 
privilege.     Illustrious  names  have,  therefore,  been 
cited  against  us,  and  if  we  might  believe  certain 
men,  St.  Augustine,  St.  Fulgentius,  Ferrand  the 
deacon,  St.  Ildefonso,  and  many  others,  were  the 
avowed  enemies  of  the  privilege.     And  what  was 
the  result  of  the  laborious  investigation  of  their  writ- 


INTRODUCTION. 


99 


ings?    What  thoughts  were  brought  to  light  from 
80  many  accumuLited  texts?     The  flesh  of  Mary 
was  sinful  flesh  ;  Mary  was  suhject  to  that  u?iwer^ 
sal  law  which  projmgates  original  sin  in  all  the 
race  of  Adain.    Tliis  is  just  what  all  these  doctors 
did  not  fear  to  atMrm   under  forms  more  or  less 
severe.     But,  this  language  is  only  surprising  to 
the  careless  or  the  ignorant.    The  flesh  of  Mary 
was  sinful  flesh.     Who  is  ignorant  that  the  flesh 
of  Mary  proceeded,  like  ours,  from  a  corrupted 
source  ?    Who  is  ignorant  that  concupiscence,  often 
identified  even  with  sin  in  the  language  of  Scrip- 
ture and  of  the  Fathers,  had  its  share  in  the  for- 
mation of  her  virginal  body?    Mary  was  suhject 
to  the  universal  law  of  original  sin.     Could  the 
holy  Fathers  say  otherwise  ?    And  what  is  proved 
by  their  verbal  proclamation  of  the  law,  when  in 
their  opinion  the  privilege  escaped  the  law?     Did 
some  of  the  holy  Fathers  really  mean  to  deny  the 
privilege  ?    It  is  difficult  either  to  affirm  or  deny  it 
with  full  conviction  :   but  it  is  generally  certain 
that,  under  these  divers  forms,  the  idea  of  attribut- 
ing original  sin  to  the  Blessed  Virgin  is  not  to  be 
tound.     Popular  conviction   gave  a  meaning   to 
these  words,  and  it  was  this :  Excepting  the  incom- 
parable privilege  of  Mary,  the  torrent  of  concupis- 
cence  brought  defilement  with  life ;  and  save  tlie 
exception,  the  law  of  universal  propagation  subject- 
ed it  to  original  sm.    Besides,  if  the  holy  Fathers, 
defending  the  law  of  original  sin,  meant  to  exclude 


80 


1  K  T  K  O  D  U  0  T  I  O  N  . 


Mary's   i)rivilege,  Augustine's   triumph  must  evi- 
dently liavo  annihiljitcd  our  lioly  belief.    How  then 
are  we  to  account  for  the  fact  that  after  the  defeat 
of  Pelagius,  and  the  solemn  proclamation  of  the 
law  of  sin,  the  belief  takes  a  flight  till  then  un- 
heard  of?     We  must  here  make  choice  between 
two  alternatives.     We  must  either  admit  this  sim- 
ple interpretation,  or  otherwise  take  in  their  literal 
sense  those  formulas  of  the  holy  Fathers,  and  then 
it  will  not  only  be  defilement  in  the  conception, 
but  also  in  the  birth,  and  in  the  very  life  of  the 
Blessed  Virgin,  that  will  spring  from  these  texts  ; 
many  of  the  holy  Fathers  pushing  the  boldness  of 
their  words  so  far. 

The  silence  of  the  first  Fathers  of  the  Church 
would  then  prove  nothing  against  Mary's  privilege; 
neither  would  the  apparent  opposition  of  the  doc- 
tors who  came  after  them. 

But  hitherto  we  are  in  hypothesis ;  what  says 
reality  ?  Do  the  Fathers  and  the  Doctors  manifest 
only  opposition  towards  the  Immaculate  Concep- 
tion ?  Do  they  even  observe  the  neutrality  of  si- 
lence ?  And  has  history  no  name  to  evoke,  no  tes- 
timony to  record  in  favor  of  that  holy  belief?  In 
reading  over  the  work  of  Father  Perroue,'  we  see 
pass  in  review  before  us  a  long  array  of  Catholic 
doctors,  each  having  a  w^ord  in  support  of  it  and  a 

'  It  was  a  revie-w  of  tbia  work  on  the  Immaculate  Conception 
that  gave  rise  to  these  articles  of  Father  Felix,  which  appeared  in 
four  numb"™  of  VAmi  d«  la  Religion. 


INTIIODUCTION. 


81 


tribute  of  praise  to  glorify  it.  More  than  forty  in 
turn  attest  this  tradition,  which  stretches  from  the 
cradle  of  Christianity  to  the  days  of  St.  Bernard, 
when  tlie  banner  of  opposition  was  first  raised  : 
here  we  find  St.  Denis  of  Alexandria,  St.  Justin, 
St.  Epiphanius,  St.  Cyril  of  Jerusalem,  Tertullian, 
Origen,  St.  Ephraim,  St.  Ambrose,  St.  Augustine, 
St.  Fulgentius,  Theodore  of  Ancyra,  St.  Maximus, 
St.  Peter  Chrysologus,  St.  Sal)ba8,  St.  Andrew  of 
Crete,  Esychius  and  Theodore  of  Jerusalem,  St. 
Germanus,  John  the  Geometrician,  Fulbert  of 
Chartres,  Paschase  Radbert,  St.  John  Damascene, 
Sophronius,  St.  Peter  Damian,  St.  Anselm,  St. 
Bruno  :  such  are  the  names  found  amongst  a  crowd 
of  less  famous  names  and  of  anonymous  authoi-s. ' 
Some  of  these  testimonies  suppose  the  Immaculate 
Conception,  others  express  it  in  equivalent  terms, 
others  formally  define  it,  and  so  by  divers  ways 
all  end  in  the  same  point,  the  ImmaGulate  Concep- 
tion ;  and  such  is  the  energy  of  their  words  and 
the  drift  of  their  assertions,  that  if  Mary  knew  for 
one  instant  the  stain  of  sin,  we  must  admit  that  all 
these  men,  so  great  by  virtue,  so  illustrious  by 
genius,  so  venerable  by  antiquity,  have  made  a 
compact  to  connive  at  error  through  all  time  and 
space.     Let  us  then  venture  to  say  with  Father 


^  See  pages  51-G8  and  210-219  of  Father  Perrone's  work,  where 
the  texts  are  quoted  and  discussed  by  the  author.  The  narrow 
limits  of  an  artido  will  not  permit  us  to  give  the  quotatiouB  in 
detail. 


32 


INTRODUCTION. 


I 


Perrone :  Few  of  the  truths  ah-eady  inscribed  in 
the  creed,  would  find  in  variety  such  admirable 
unity  of  evidence. 

The  voice  of  the  Fathers  is  not,  then,  silent.    Had 
it  been  so,  we  repeat,  does  any  one  think  that  the 
tradition  could  come  down  to  us  ?     Yet  there  is  a 
voice  stronger,  more  vast  in  its  eloquence  than  the 
voice  of  the  doctors ;  it  is  that  which  speaks  in 
prayer,  resounds  in  hymns,  and  goes  forth  like  an 
oracle  from  the  depth  of  the  sanctuary — the  voice 
of  the  Liturgy.    The  Liturgy  supposes  the  belief, 
and  openly  manifests  it.     A  faithful  and  a  magnifi- 
cent translation,  it  does  something  more  than  ren- 
der the  Christian  thought ;  it  makes  it  shine  out. 
And  let  us  bear  in  mind  that  it  is  not  the  idea  of 
one  man,  of  one  bishop,  of  one  doctor ;  it  is  the 
idea  of  a  church,  often  of  a  great  nation,  which 
glitters  in  the  splendor  of  the  temple.    Thus,  be  it 
said  in  passing,  great  -was  the  oversight  of  those 
who  understood  not  that,  by  inaugurating  new  lit- 
urgies, they  condemned  to  death  the  most  lively 
witnesses  of  Catholic  tradition,  and  often  in  one 
day  effaced  the  vestiges  of  fifteen  ages  of  faith. 
An  ancient  liturgy  is  like  a  man  who  is  at  once  the 
cotemporary  of  the  past  and  present ;  an  old  man, 
who  never  dies,  and  is  there  to  tell  the  living  the 
faith  of  generations  passed  away.     Well,  what  is 
the  testimony  of  the  Liturgy?    Does  us  life  of 
eighteen  centuries  say  nothing  as  to  our  present 
belief?    Let  us  leave  hostile  erudition  to  pursu© 


INTRODUCTlO]^, 


38 


conjecture  and  weary  itself  with  driftless  details. 
It  is  certain  that  liturgies,  doubly  respectable  from 
their  antiquity  and  the  sanctity  of  their  authors^ 
assert  more  or  less  the  Immaculate  Conception ;  it 
is  certain  that  even  in  the  fifth  century  the  East 
celebrated  the  feast  of  the  Conception,  and  that  in 
the  seventh  century  it  was  there  highly  honored  ; 
it  is  also  certain  that  in  the  tenth  century,  at  the 
latest,  the  West  joined  the  East  in  the  celebration. 
It  even  appears  incontestable,  that  long  before  that 
period  Italy  had  taken  the  initiative,  and  that  so 
early  as  the  fifth,  and  even  the  fourth  century,  the 
belief  in  the  Immaculate  Conception  was  manifested 
with  the  pomp  of  ceremonial.     We  say  the  Imma- 
culate Conception;  for  is  it  to  be  supposed  that  the 
Church,  who  honors  nothing  but  what  is  holy,  would 
have  celebrated  the  feast  of  the  Conception,  if  she 
had  not  believed  in  the  sanctity  of  the  Conception  ? 
This  united  voice  of  the  doctors  and  the  liturgy, 
the  double  expression  of  the  same  thought,  must 
have  exercised  a  powerful  influence  on  the  belief; 
and  God  thus  prepared  for  the  Immaculate  Concep- 
tion the  most  imposing  of  its  proofs,  the  unanimous 
consent  of  the  clergy  and  the  people  in  one  com- 
mon opinion,  which  may  be  regarded  as  that  of  the 
Church  herself.     The  Holy  Ghost,  whose  invisible 
action  is  everywhere  present  in  the  supernatural 
order,  himself  concurs  with  events  to  form  by  little 
and  little  this  grand  concert  of  truth.      "Yes," 
says  Suarez,  "  we  must  believe  that  this  universal 


84 


INTRODUCTION 


concord  of  minds  and  hearts  in  the  same  faith  and 
the  same  love  was  formed  under  the  inspiration  of 
the  Holy  Spirit."  If  you  follow  through  the 
lapse  of  ages  the  career  of  the  pious  belief,  how 
can  you  doubt  but  that  God  conducts  it  ?  Received 
at  first  without  any  formula,  by  I  know  not  what 
Catholic  instinct,  you  see  it  emerge  from  obscurity, 
slowly  pierce  the  forms  of  worship  as  it  were 
through  a  transparent  veil,  and  even  in  the  fifth 
century,  such  is  tlie  power  and  universality  of  its 
prescription,  that  Pelagius  brings  it  forward  against 
Augustine  as  a  manifest  and  acknowledged  fact. 
After  that  memorable  struggle,  after  the  solemn 
declaration  which  seemed  as  though  it  would  anni- 
hilate it,  by  propounding  the  univei'sal  pro2:)agation 
of  the  original  taint,  the  belief,  far  from  perishing, 
appeared  more  vivid  than  ever.  ...  At  length  the 
hour  of  contest  comes  in  its  turn.  For  ages  long, 
error  has  been  trying  its  impotent  arms  one  by  one 
against  it.  From  the  height  of  their  thrones,  the 
Roman  Pontifi's  contemplate  the  struggle:  they 
strike  from  time  to  time ;  and  it  is  worthy  of  note 
that,  of  so  many  blows  whose  wounds  are  still  felt 
by  the  opposition,  not  one  aims  at  that  belief  which 
has  all  the  sympathy  of  the  Church.  At  length,  a 
day  arrives  when  error  has  done  its  work  .  .  .  the 
belief  triumphs  over  all .  .  .  and  ever  since,  not  a 
thought  denies,  not  a  word  attacks  it,  not  a  mani- 
festation except  in  its  favor.  It  is  Catholicity  by 
fact^  the  fairest  prelude  to  Catholicity  by  right. 


INTRODUCTION 


35 


Thanks  to  Heaven,  the  happy  day  foreseen  by 
Siiarez  lias  dawned  on  us.  The  belief  in  the  Im 
maculate  Conception  has  dispelled  its  final  clouds, 
and  by  the  light  which  surrounds  it,  the  Church 
discovers  and  may  proclaim  it  as  a  truth  of  divine 
revelation.  We  may  also  speak  of  the  propriety 
of  the  glorious  privilege,  of  its  conformity  with  the 
nature  of  things,  in  the  depths  of  man  and  of  God. 
Assuredly  we  do  not  pretend  to  base  a  whole 
demonstration  on  propriety;  but  nevertheless  it 
cannot  be  denied  that  great  light  comes  from  that 
side.  Propriety  may  sometimes  go  so  far  as  to 
amount  to  certainty,  especially  when  it  is  sup- 
ported by  positive  testimony.  We  all  acknowledge 
that  God  has  given  our  Mother  an  unequalled 
majesty  in  the  creation,  so  that  in  the  order  of  na- 
ture, as  in  the  order  of  grace,  Mary  is  the  first. 
Kow  a  special  prerogative,  an  incomparable  privi- 
lege in  an  unexampled  dignity,  is  order ;  it  is  in- 
deed that  lofty  fitness  from  which  God  does  not 
derogate.  If  sanctity,  preceding  birth,  could  invest 
privileged  souls  in  the  maternal  womb,  does  it  not 
seem  to  you  that  Mary's  sanctity  ought  to  extend 
farther  ?  Eve,  the  mother  of  tli'e  dead,  is  created 
in  life ;  ought  Mary,  the  mother  of  the  living,  to 
be  conceived  in  death  ?  Mary  came  into  the  world 
to  deliver,  to  triumph  with  her  redeeming  and  vic- 
torious Son  ;  was  it  meet  that  she  should  commence 
her  existence  by  slavery  and  defeat  ?  The  angels 
on  their  first  appearance  shone  in  justice ;  doubt- 


36 


i 
I 

f 
I 


I  N  t  R  O  t)  U  C  T  I  0  N . 


less  it  was  not  expedient  that  the  Queen  of  An^relg 
should  shine  with  histre  inferior  to  that  of  her  sub- 
jects    But  this  is  not  all:  Marv,  considered  with 
regard  to  God,  is  greater  still;  s],e  enters  into  the 
most  meflable  union  with  the  Holy  Trinity     The 
Father  chose  her  for  his  daughter,  as  the  doctors 
say;    it  was  necessary,  therefore,  that  he  should 
make  her  to  his  own  likeness,  and  that  his  sanctity 
should  be  reflected  in  her.    The  Son  chose  her  for 
his  mother;  can  it  then  be  conceived  that,  free  to 
make  her  all  pure  and  brilliant,  he  would  deny  her 
a  lustre  which  would  reflect  on  himself?    Lastly 
the  Holy  Ghost  said  to  her:  Thou  art  my  spouse; 
could    the    supreme    Sanctifier    espouse    guilt? 
Doubtless  he  could  sanctify  his  spouse  before  the 
hour  of  union ;  but  were  not  even  a  remembrance 
of  sm,  a  vestige  of  Satan,  too  much,  a  thousand 
tmies  too  much,  in  the  Virgin  predestined  to  that 
divine  marriage?    There  is  also  a  voice,  then,  in 
the  divme  harmonies,  which  seems  to  us  to  reveal 
that  It  was  reasonable  and  proper  that  Mary  should 
have  been  conceived  Immaculate.    But  God  would 
not  commit  the  care  of  this  divine  truth  to  liuman 
reason  alone;  for  he  himself,  ever  since  he  revealed 
It  to  the  world,  has  kept  watch  over  it,  and  the 
word,  Mary  Immamlate,   which  now  makes   so 
many  hearts  throb,  comes  down  to  us  in  a  tradition 
of  eighteen  centuries  as  a  word  of  God,  the  un- 
shaken support  of  the  word  of  the  Church. 


TO  THE 


MOST    EMINENT    AND    REVEREND    LORD 

CAEDINAL  J.  F.  FEAISTSONI, 

PREFECT  OF  THE  SACRED  CONGREGATION  OF  THE  PROPAGANDA, 

ETC.,  ETC.,  ETC. 


Most  Eminent  Lord  and  Dear  Friend  : 

I  have  long-  desired  to  give  your  Eminence  a  public  proof  of 
Tiiy  sincere  veneration  and  esteem  for  those  great  anJ  shining 
virtues  which  win  tlie  admiration  of  all  men.  If  holiness  of  life 
and  profound  knowledge  of  divine  things  are  the  two  qualities 
which  reflect  the  greatest  lustre  on  a  churchman,  and  a  person 
invested  with  the  most  sublime  dignity  ;  who  has  manifested  both 
in  a  higher  degree  than  your  Eminence  in  the  high  and  onerous 
functions  which  you  have  filled,  first  in  Portugal,  and  since  in 
Rome ;  especially  in  the  prefecture  of  the  Sacred  Congregation 
of  the  Propaganda,  judiciously  confided  to  your  vigilant  care  by 
our  Holy  Father  Pope  Gregory  XVI,  with  his  wonted  apprecia- 
tion of  true  merit  ?  But,  conspicuous  amongst  all  your  Eminence's 
other  virtues,  the  fruit  of  solid  and  sincere  piety,  is  a  tender  devo- 
tion to  Mary,  our  beloved  Mother,  to  whom  you  have  consecrated 


88 


DEDICATION. 

»< 


the  purest  affections  of  your  filial  heart ;  affections  which  are,  un- 
doubtedly, most  dear  and  acceptable  to  Her.  Hence  it  is  that, 
having  projected  and  now  terminated  a  theological  work  on  the. 
Immaculate  Conception  of  our  great  Queen,  I  thought  I  could 
not  do  better  than  dedice'  ■  o  youi  Eminence,  who  holds  the 
same  doctrine  that  I  here  u,  and  who,  moreover,  has  more 

than  once  urged  me  to  undertake  this  work,  and  to  have  it  pub- 
lished when  brought  to  a  close.  Vouchsafe  then  to  accept  this 
offering,  not  for  what  it  is  in  itself,  but  in  consideration  of  the 
subject,  which,  I  am  sure,  interests  you  as  much  aa  any  other. 
You  will  thereby  favor  me  with  yet  another  proof  of  the  friend- 
ship wherewith  you  have  for  long  years  honored  me,  and  at  the 
same  time  excite  ray  warmest  gratitude.  With  these  sentiments, 
I  will  now  subscribe  myself. 

Your  Eminence's 

Most  humble  and  devoted  servant, 
.  L.  Cardikal  Lambruhchini, 

Bishop  of  Sabiua. 
Rome,  Dec.  25th,  1842. 


POLEMICAL  TREATISE 


ON 


THE  IMMACULATE  CONCEPTION  OF  MARY. 


The  subject  which  we  are  about  to  discuss  in  this 
brief  polemical  treatise,  has  ah-eadj  engaged  the 
learned  pens  of  some  of  our  ablest  writers.  Amongst 
these  we  may  mention  St.  Alphonso  de  Liguori, 
Cardinal  Sfondrate,  Suarez,  the  Jesuit  Budrolio, 
Father  Trombelli,  the  Capuchin  Louis  Francis 
d' Argentan,  Federici,  and  many  others ;  not  to  speak 
of  tlie  numerous  -ody  of  theologians  of  the  illustri- 
ous and  deserving  Order  of  St.  Francis,  who  have, 
at  all  times  and  in  all  places,  defended  and  main- 
tained with  edifying  zeal  that  glorious  privilege 
whereby  the  Mother  of  God  was  conceived  without 
the  slightest  shade  of  original  sin.  If  we,  never- 
theless, proposed,  in  our  turn,  to  maintain,  as  far  as 
our  strength  would  permit,  the  sacred  cause  of  our 
common  Mother,  it  was  not  that  we  thought  it  re- 
quired our  aid,  or  that  we  hoDed  to  add  nnv  thino- 


40 


THE      IMMACULATE 


new  to  what  has  been  already  said  or  written  by 
otliers,  but  because  we,  too,  desired  to  present  tlie 
Queen  of  Heaven  with  at  least  one  small  flower 
from  our  poor  garden,  as  a  proof  of  the  tenderness 
and  constancy  of  our  filial  devotion  to  her.    More- 
over, if  we  cannot  flatter  ourselves  with  the  hope 
of  saying  any  thing  new,  we  sliall,  at  least,  present 
under  a  new  form  the  reasons  previously  alleged 
by  other  authors  on  this  subject,  and  we  shall  treat 
it  with  such  order  and  precision  that  we  may  rea- 
sonably hope  it  will  not  be  displeasing  to  Mary,  to 
whom  it  is  consecrated,  and  that  it  will  also  be 
received  with  kind  indulgence   by  those  of  her 
faithful  servants  who  may  have  the  kindness  to 
read  it. 

It  is  with  this  confldence  that  we  enter  at  once 
upon  a  discussion  so  delicate  and  so  important. 

I. 

First  of  all,  it  is  necessary  to  deflne  exactly  the 
meaning  of  the  word  emception^  and  to  determine 
its  true  signiflcation  in  the  case  before  us,  in  order 
to  avoid  the  confusion  of  ideas  which  might  arise 
from  the  want  of  a  precise  notion  of  the  object  to 
be  considered 

n. 

CONCEPTION   18   EITHER  ACTIVE   OR  PASSIVE. 

Concej)tion  is  either  active,  and  then  there  is 


OONCKPTION     OP    MARY. 


41 


question  of  the  generation  of  tlie  body  and  its 
organization  ;  or  passive,  and  then  it  is  effected 
when  God  places  the  soul  in  that  body  already  duly 
formed  and  organized.  "  The  word  conception  may 
be  taken  in  a  twofold  sense :  for  it  is  either  active, 
and  then  it  regards  the  formation  of  the  body ;  or 
it  is  passive,  and  then  it  signifies  the  conjunction  of 
the  rational  soul  with  the  body.  For  the  infusion 
and  the  union  with  the  body,  rightly  organized,  is 
commonly  denominated  passive  conception,  which 
takes  place  at  the  very  instant  in  which  the  rational 
soul  is  united  to  the  body  with  all  its  members  and 
organs."  Thus  speaks  the  immortal  Benedict  XIY, 
with  most  of  the  theologians.' 


m. 

THE  PASSIVK  CONCEPTION   OF  MARY  WAS  IMMACULATE. 

In  saying  that  the  conception  of  Mary  was  im- 
maculate, we  do  not  mean  the  active  conception, 
that  is  to  say,  the  generation  of  her  blessed  body ; 


*  "  Conceptio  dupliciter  accipi  potest ;  vel  enim  est  activa,  m 
qua  sancti  Beatas  Virglnis  parentes  opere  maritali  invicem  con- 
venientes  prsestitenint  ea,  qute  maxim^  spectabant  ad  ipsius  cor- 
poris formationera,  organisationem,  et  dispositionern  ad  recipien- 
dara  animam  rationalem  A  Deo  infundendam ;  vel  est  passiva,  cum 
rationalis  anima  cum  corpore  copulatur.  Ipsa  enim  infusio,  et 
unio  cum  corpore  debits  organisato  vulgo  nominatur  couceptio 
passiva,  quse  scilicet  fit  illo  ipso  instanti,  quo  rationalis  anima  cor- 
pori  omnibus  membris  ac  suis  organis  constanti  unitur." 


4A 


THE     I  M  M  A  C  i:  LATE 
'  * 


to  be  conceived  by  a  woman  without  the  marital 
assistance  is  a  privilege  reserved  for  Jesus  Christ 
alone.  We  mean  only  the  jpassive  conception,  and 
we  say  that  the  blessed  soul  of  the  Holy  Virgin, 
in  being  united  to  the  body,  was,  by  virtue  of  the 
sanctifying  grace  in  which  it  was  created,  entirely 
preserved  from  contracting  the  least  shade  of  ori- 
ginal sin. 

rv. 

IT  WAS  MOST  FITTING   THAT  MARY  SHOULD  BE  EXEMPT   FROM  ORIGINAL 

SIN. 

Now,  that  this  fair  privilege  was  granted  to  Mary, 
who  will  dare  to  doubt  ?    Is  it  at  all  credible  that 
God  would  have  permitted  her  to  be  defiled  by  sin 
—she  who  was  destined  for  nothing  less  than  to 
receive  into  her  womb  the  precious  Lily  of  the  val- 
ley, the  Object  of  all  the  prophecies,  the  Hope  of 
nations,  the  Desired  of  the  eternal  hills,  the  Saviour 
of  the  world  ?    Was  it  beyond  his  power  to  exempt 
from  the  common  law  of  sin  that  creature  so  privi- 
leged, whom  he  loved  with  a  special  predilection, 
and  distinguished  so  far  as  to  make  her  the  instru- 
ment of  our  redemption  ?    Now,  if  he  could  do 
this,  and  that  it  became  his  own  dignity  to  do  it, 
what  difficulty  is  there  in  admitting  that  he  did  do 
it,  and  that,  applying  to  the  Blessed  Yirgin  by 
anticipation  the  merits  of  the  passion  and  death 
of  his  beloved  Son,  he  exempted  her  from  the 


CONCEPTION     or    MART 


43 


necessity  of  being,  even  for  one  instant,  the  slave 
of  sin,  liis  deadly  enemy  ?  Can  it  be  supposed  that 
he  did  not  bestow  on  Mary  a  greater  privilege  than 
that  which  was  granted  to  Jeremiah  and  St.  John 
the  Baptist,  sanctified  in  the  maternal  womb  ? 


•M  ORIOIXAL 


V. 


Tins    EXEMPTION   18  PROVED   BY   ARGUMENTS    TAKEN    FROM    THE    HOLT 

SCRIPTURES. 

It  is  true  that  the  Divine  Scriptures  do  not  expli- 
citly afiirm  that  this  extraordinary  privilege  was 
conceded  to  Mary ;  but  it  is  also  true  that  enough 
is  said,  both  in  the  Old  and  New  Testament,  to 
leave  sufficient  room  for  the  inference.  What  else 
could  God  have  meant  to  indicate,  when,  cursing 
the  angel  of  darkness  figured  by  the  serpent  (who 
had  induced  Eve,  and  through  her  Adam,  to  trans- 
gress the  divine  precept  by  eating  the  forbidden 
fruit),  he  pronounced  those  remarkable  words  re- 
corded* in  the  third  chapter  of  Genesis :  "  I  will  put 
enmity  between  thee  and  the  woman,  and  betwe.Ti 
thy  seed  and  her  seed :  she  shall  crush  thy  head, 
and  thou  shalt  lie  in  wait  for  her  heel," — what  else, 
I  repeat,  could  God  have  meant  to  indicate  by 
these  words  than  that  Mary  should  never  be  sub- 
jected to  the  empire  of  Satan  ?  Otherwise,  that  is 
to  say,  if  she  was  to  have  contracted  the  original 
fault,  how  would  that  perpetual  enmity  be  verified 


44 


T  H  K    IMMACULATE 


I 


which  was  put  between  licr  uiid  tlic  devil,  so  as  to 
seciiro  her  from  every  assault  of  the  latter  ?  Now 
the  sacred  interpreters  have  no  doubt  that  this  i)re- 
diction  refers  to  Mary ;  on  the  contrary,  they  afHrm 
it  with  one  accord :  "  By  the  woman  (says  the 
learned  Father  Tirin)  is  specially  designated  the 
Blessed  Virgin  Mary,  who,  bringing  forth  Christ 
for  us  ...  ,  as  she  became  the  most  pure  Eve,  that 
is,  mother  of  the  living,  so  did  she  crush  the  head 
and  overthrow  the  power  of  this  serpent.  Fii-st, 
because  she  admitted  in  hei-self  none,  not  even  ori- 
ginal sin  (the  first,  and,  as  it  wei'e,  the  head  of  all 
sin) :  Again,  because  she  had  in  herself  no  concu- 
piscence, or  evil  thought  (which  is  the  beginning 
or  head  of  actual  sin) :  Finally,  because  she  com- 
pletely overthrew  and  put  to  flight  all  tyrannies  and 
heresies,  the  spawn  and  offspring  of  the  serpent, 
through  the  power  of  Christ  her  son."* 

*  "  Per  muliereni  prsBcipuo  designatur  beatn  Virgo  Maria,  quae 
pariendo  nobis  Christum  .  .  .  ,  ut  facta  est  puri-'sima  Eva,  id  est 
Mater  viventium :  ita  penitua  eontrivit  caput  et  potentiam  hujus 
eerpentis.  Primii  quia  nullum  ne  quidem  originale  (quod  primum 
et  quasi  caput  est  omnium  peccatorum)  in  se  admisit.  Deinde 
quia  nullum  etiam  peccati  fomitem,  vel  pravam  cogitationem 
(qure  prineipium,  seu  caput  est  actualis  peccati)  in  se  hnbuit. 
Denique,  quia  hseresos  et  tyrannides  omnes,  per  virtutem  Christi 
seminis  et  filii  sui,  qui  illius  quoque  semen  et  filii  sunt,  perfectti 
devicit  et  profligavit." 


CONCEPTION    OF    MARY, 


48 


71 

So  also,  thoRe  other  words  found  in  tho  fourth 
chapter  of  the  Canticle  of  Canticles,  seventh  verse, 
"  Thou  art  all  fair,  O  my  love ;  and  there  is  not 
a  spot  in  thee,"  why  should  we  not  say  that  the 
Holy  Ghost  addressed  them  to  Mary,  whom  he  was 
to  fructify  in  the  fiilliess  of  time,  by  his  divine 
power,  and  who  was  thus  to  become  his  spotless 
spouse  ?    It  is  certain  that  the  Church  herself  ap- 
plies them  to  her  in  her  Liturgy,  and  that  grave 
writers  precisely  see  in  them  the  privilege  of  her 
exemption  from  the  original  fault.   "  Tlierefore  im- 
maculate," says  St.  Jerome,  quoted  by  Sophronius, 
I'  because  corrupt  in  nothing."  ^    Thus,  if  she  was 
in  no  way  subject  to  corruption,  neither  was  she  so 
in  her  first  conception. 


vn. 

THERE  18  NOXniNa  CONTBAUY  TO  THE  IMMAC3ULATE  CONCEPTIOK  OF 
MARY  TO  BE  DEDUCED  FROM  THE  FIRST  EPISTLE  OF  ST.  PAUL  TO 
THE  CORINTHIANS. 

Some  bring  forward  the  well-known  text  of  St. 
Paul,  who,  in  his  first  Epistle,  to  the  Corinthians, 
affirms  that  all,  without  exception,  die  in  Adam 


'  "Ideo  immaculata,  quia  in  nullo  corm^ta."— Semi,  de  At- 
twnptione. 

3 


THE    IMMACULATE 


the  death  of  sin :    "  In  Adam  all  die ;"  whence 
they  conclude  that  as  the  Blessed  Virgin  was  cer- 
tainly a  daughter  of  Adam  by  nature,  it  followed 
that  she,  like  all  the  rest  of  mankind,  must  have 
been  conceived  in  original  sin.   I  am  quite  willing 
to  admit  the  general  law  laid  down  by  St.  Paul  for 
all  the  descendants  of  Adam ;  but,  I  ask,  could 
God,  or  could  he  not,  according  to  the  good  pleas- 
ure of  his  gracious  will,  free  Mary  from  that  gen- 
eral law  to  which  all  men  are  subject  ?   If  he  could, 
and  that  the  dignity  of  the  Mother  of  the  Word 
made  man  required  that  he  should,  wherefore  deny- 
that  he  has  done  it  ?    What !  are  there  not  many 
other  general  laws  which  bind  all  the  rest  of  the 
children  of  Adam,  and  from  which  Mary  was  un- 
doubtedly exempted,  although  that  exemption  can- 
not be  demonstrated  by  a  clear  and  formal  text  of 
Scripture  ?    Thus,  for  instance,  it  is  a  common  law 
that  all  women  conceive  their  children  in  the  or- 
dinary way  :  the  Blessed  Yirgin  was  exempt  from 
this,  as  she  conceived  hers  by  the  operation  of  the 
Holy  Ghost.    It  is  a  common  law  that  all  women 
cease  to  be  virgins  in  becoming  mothers  :  the  Bless- 
ed Yirgin  was  not  subject  to  that  law,  since  she  is  a 
Virgin  Mother,  who  lost  nothing  of  her  virginal 
purity  by  bringing 'forth  the  Son  of  God;  that 
purity  became  perfect  in  her,  because  of  her  child- 
bearing.   It  is  a  general  law  that  all  mothers  bring 
forth  with  pain:    "In  sorrow  shalt  thou  bring 


CONCEPTION    OF    MARY. 


47 


forth :"  the  Blessed  Virgin  was  freed  from  this  law, 
for  St.  Thomas  says  expressly  that  on  the  contrary 
she  experienced  the  greatest  joy  in  giving  birth  to 
her  divine  Son :  "  In  the  Virgin's  parturition  there 
was  no  pain,  but  the  greatest  joy." '  It  is  a  common 
law  that  every  child  of  Adam  is  subject  to  some 
actual  sin  :  such  was  not  the  case  with  the  Blessed 
Virgin,  the  general  belief  of  the  Church  being  that 
she  never  committed  an  actual  sin  in  the  whole 
course  of  her  life.     It  is  a  general  law  that  all  hu- 
man bodies  are  reduced  to  dust  after  their  death  : 
well !  the  Blessed  Virgin  did  not  undergo  that  rig- 
orous punishment,  seeing  that,  after  her  death,  her 
body  having  remained  three  days  in  the  tomb,  she 
arose  as  did  Jesus  Christ,  and  was  triumphantly 
received  into  heaven  on  the  day  of  her  Assump- 
tion.   Now,  I  say,  if  it  be  a  Catholic  opinion,  un 
disputed  by  any  one,  that  the  Blessed  Virgin  was 
exempted  from  so  many  other  general  laws,  com- 
mon to  the  rest  of  mankind,  what  difficulty  is  there 
in  admitting  that  God  plso  exempted  her  from  that 
of  original  sin,  which  universally  affects  all  the 
posterity  of  Adam  ?    The  contrary  opinion  appears 
to  me  so  repugnant  to  the  sublime  dignity  of  Mother 
of  God,  that  I  think  it  ought  to  be  regarded  as  the- 
ologically absurd. 


*  "  In  partu  Virginia  nullus  fuit  dolor,  sed  maxima  jucunditas." 
— IIIp.  q.  85. 


48 


THE    IMMACULATE 


vm. 


THE   COUNCIL   OF  TRENT  INCLINES   TO   OUK   OPINION. 

Influenced,  as  we  believe,  by  this  grave  reflec- 
tion, the  Fathers  of  the  Council  of  Trent  showed 
themselves,  not  only  disposed,  but  at  one  time, 
actually  resolved  to  decide  the  present  question  ac- 
cording to  the  proposition  of  the  saintly  Cardinal 
Pacheco ;  nevertheless,  certain  weighty  considera- 
tions, together  with  the  love  of  peace,  determined 
the  holy  assembly  to  stop  at  the  terms  contained  in 
the  Decree  "  On  Original  Sin,"  reported  in  the 
Fifth  Session  of  the  same  Council.  Here  are  the 
words  of  the  learned  and  exact  Cardinal  Pallavi- 
cini,  in  his  History  of  the  Council  of  Trent,  b.  YIl. 
ch.  vii. :  "  Besides  the  discussions  on  discipline, 
they  carefully  examined  the  decrees  for  the  defini- 
tion of  dogmas  on  original  sin ;  and  as  Pacheco 
urged  the  Fathers,  from  the  very  beginning,  to  de- 
fine the  question  concerning  the  Mother  of  God,  it 
was  thought  that  he  artfully  proposed  a  subject 
too  diflicult  to  be  decided  by  the  next  session.  But 
it  afterwards  appeared  that  he  was  actuated  by  a 
sincere  devotion  to  the  Blessed  Virgin.  There  had 
lately  arrived  two  theologians  of  his  own  nation, 
sent  to  the  Council  by  the  Pope,  Diego  Lainez  and 
Alphonso  Salmeron ;  the  former  of  whom  espe- 
cially, as  we  find  in  the  ancient  memoirs  of  our 


CONCEPTION    OF    MARY 


49 


I 


company,  spoke  often  and  eloquently  in  favor  of 
Pacheco's  opinion.   In  a  general  congregation  held 
on  the  8th  of  June,  the  Decree  on  original  sin 
being  read,  as  had  been  agreed  upon  in  the  private 
meetings,  Pacheco,  seeing  that  a  definitive  decision 
on  this  point  could  not  be  obtained  in  the  few  re- 
maining days,  required  that  to  the  general  propo- 
sition which  declared  that  sin  common  to  all  men, 
these  words  should  be  added :  "  With  respect  to 
the  Blessed  Virgin,  the  holy  Council  defines  no- 
thing, although  piously  believing  that  she  was  con- 
ceived without  original  sin."    The  greater  part  of 
the  Fathers  then  adopted  his  opinion ;  but  the 
bishops  belonging  to  the  Order  of  St.  Dominic, 
and  the  other  members  of  that  Order  present  at 
the  Council,  warmly  opposed  it,  and  gained  over 
some  to  their  party  by  alleging  that  if  one  of  the 
two  opinions  were  declared   pious,  the  contrary 
opinion  was,  of  course,  declared  impious ;  which 
was  tacitly  defining  the  question.    They,  conse- 
quently, advised  the  adoption  of  terms  prejudicial 
to  neither  of  the  two  opinions,  so  that  both  might 
remain  as  they  then  were  in  the  Church.     With 
this  intention,  the  Decree  was  drawn  up  at  the 
meetings  of  the  theologians  in  the  following  terms : 
"  The  holy  Council  declares  that,  in  this  Decree, 
where   there  is  question  of  original  sin,  it   does 
not  intend  to  include  the  Blessed  Virgin  Maiy, 
Mother  of  Jesus  Christ,  and  means  to  declare  no- 


■ill 


I 


60 


THIC    IMMACULATE 


thing  moro  on  that  subject  than  what  has  been  de- 
creed by  Sixtiis  ly  of  happy  memory." 

This  did  not  satisfy  Cardinal  de  Jaen.  He  as- 
serted that,  in  the  preceding  Congregation,  more 
than  two-thirds  had  consented  to  add  the  words, 
"  of  whom  it  is  piously  believed  that  she  was  con- 
ceived without  original  sin." 

"  It  cannot  be  denied,"  he  added,  "  that  this 
opinion  is  conformable  to  piety,  for  not  only  do  all 
the  regular  ordei-s,  except  one,  and  all  the  acade- 
mies adhere  to  this  belief,  as  the  most  pious,  but 
the  Church  also  celebrates  with  a  solemn  rite  the 
feast  of  the  Conception."  The  Legates  were  divided 
in  opinion  ;  for  Cardinal  del  Monte  professed  his 
belief  in  the  Innnaculate  Conception ;  Massarello 
relates  of  Cervin  that  he  held  the  contrary  opinion ; 
with  regfird  to  Pole,  I  have  no  data  by  which  to 
judge ;  it  is,  however,  certain  that  all  three  were 
desirous  to  prevent  discussions  amongst  Catholic 
jpartieSy  and  to  make  use  of  no  expressions  that 
could  give  any  of  them  an  advantage  over  the 
othere.  Cervin  stated  that  if,  at  the  last  meeting, 
something  had  been  said  by  the  bishops  on  this 
point,  it  was  not  said  at  the  request  of  the  Legates, 
nor  in  the  form  required  for  decrees ;  that,  in  the 
preceding  Congregation  of  the  28th  May,  it  had 
been  resolved  that  there  should  be  no  decision 
given  on  this  controvei"sy,  or  neither  of  the  opinions 
called  in  question.    He  pdded  that,  if  the  proposed 


CONCEPTION    OF    MART. 

_- »» 


61 


formula  waa  considered  hurtful  to  either,  it  might 
be  changed  ;  but  that,  on  the  other  hand,  it  would 
be  inexpedient  to  introduce  another,  whereby  some 
might  obtain  indirectly  what  the  Council  refused  to 
grant  directly.  Then  the  Bishop  of  Astorga  prb- 
posed  the  suppression  of  that  clause  where  it  was 
said  that  the  Council  meant  to  declare  nothing  at 
present ;  his  object  was,  in  my  opinion,  to  have  it, 
at  least,  remain  declared  that  the  Virgin  is  not  ne- 
cessarily included  in  the  general  affirmation  of  the 
original  sin  contracted  by  all  men,  and  that,  conse- 
quently, the  arguments  brought  forward  in  support 
of  the  contrary  opinion  might  not  render  her  ex- 
emption less  probable. 

"  Bertano  and  the  other  Dominicans  applauded 
this  proposition,  as  is  usual  with  those  who  escape 
the  greater  danger  :  but  Cardinal  Pacheco  and  his 
adherents  were  not  satisfied.  Meanwhile  the  opin- 
ions were  again  taken,  and  that  session  was  of  un- 
usual length.  The  conclusion  was  that,  although 
the  majority  believed  the  Conception  really  imma- 
culate, nevertheless  the  majority  judged  it  expedi- 
ent to  withhold  any  formal  rejection  of  the  contrary 
opinion.  Hence  it  was  that  the  words  of  the  Decree 
were  arranged  according  to  the  revisal  of  the  Bishop 
of  Astorga,  to  the  great  regret  of  Pacheco." ' 

*  Any  one  desirous  of  more  ample  details  on  the  history  of  this 
Decree  may  read  Father  Strozzi's  "  Controversy  on  the  Conception 
of  the  Blessed  Virgin  Mary;"  and  Father  Piazza  in  his  Discourse, 


l! 


62 


TEE    IMMACULATE 


IX. 


DECLARATION   OF   THK  COUNCIL. 


It  really  occurred,  as  Pallavicini  relates,  since 
the  holy  Council,  after  having  formally  established 
in  its  decree  the  dogma  of  the  transmission  of  ori- 
ginal sin  to  all  the  descendants  of  Adam,  added 
thereto  this  important  clause :  "  However,  this  same 
holy  Synod  declares  that,  in  this  decree,  in  which 
it  treats  of  original  sin,  it  has  no  intention  to  in- 
clude the  Blessed  and  Immaculate  Virgin  Mary, 
Mother  of  Gpd ;  but  that  the  Constitutions  of  Pope 
Sixtus  IV,  of  happy  memory,  are  to  be  observed 
under  the  penalties  comprised  in  said  Constitu- 
tions, which  it  hereby  renews."  * 


X. 


THE  DECLARATION   OF  THE  COUNCIL   OF   TRENT  CONFIRMS  THK  OPINZOIT 
THAT   MARY   WAS   EXEMPT  FROM   ORIGINAL  SIN. 

Two  things  are  clearly  to  be  deduced  from  the 

"  ImmaculatsB  Conceptionia  Matris  Dei  Maria,"  quoted  by  the  eru- 
dite Abb6  Zaccaria,  in  his  notes  on  Pallavicini.  The  latter  of 
these  fully  refutes  Launoy  and  Dupiu,  declared  enemies  of  the 
Immaculate  Conception  of  Mary, 

*  "  Declarat  tamen  ha3c  ipsa  sancta  Synodus  non  esse  suae  inten- 
tiouis  comprohendere  in  hoc  Decreto,  ubi  de  peccato  original! 
agitur,  Beatam  et  Iramaculatam  Virginem  Mariam  Dei  Genitrl- 
cem ;  sed  observandas  esse  Constitutiones  felicis  recordationis  Sixti 
PapsB  ly,  sub  psenis  in  ejus  Constitutionibus  contentis,  quai  in* 
novat" 


CONCEPTION    OP    MABY. 


08 


foregoing  history  and  the  portion  of  the  decree 
wliich  we  have  given,  viz. :  1st,  that  the  chief  and 
most  notable  part  of  those  venerable  Fathers  ap- 
peared to  be  persuaded  that  the  Blessed  Virgin 
was  exempt  from  original  sin,  and  were  even  dis- 
posed to  publish  a  solemn  definition  to  that  effect ; 
had  it  not  been  that,  as  Pallavicini  shows,  their 
desire  to  avoid  all  occason  of  discord  at  that  par- 
ticular time,  together  with  other  prudential  motives, 
induced  them  to  adopt,  instead  of  that  definition, 
a  middle  course,  in  order  to  promote  peace:  2d, 
that  these  Fathers,  nevertheless,  did  solemnly  de- 
clare that  they  had  no  intention  to  include  in  their 
decree  om  original  sin,  the  most  Blessed  Virgin, 
the  true  Mother  of  God.  Now,  was  not  this  form 
of  expression  equivalent  to  a  formal  exception  of 
Mary,  on  the  part  of  the  Fathers  of  Trent  ?  Other- 
wise, how  could  they  have  said  that  they  had  no 
intention  of  including  her  in  their  decree  on  origi- 
nal sin  ?  What  meaning  has  the  phrase,  "  She  is  not 
included  in  it,"  if  not  precisely  this,  "  She  is  ex- 
cluded from  it "  ?  Thus,  following  the  spirit  and  the 
letter  of  the  text  quoted,  it  must  be  concluded  that 
it  Avas  the  opinion  of  the  Fathers  of  Trent  that 
Mary,  in  her  conception,  was  exempted  and  pre- 
served from  original  sin.  This  opinion  of  the 
Fathers  of  Trent  is  further  attested  by  the  title  of 
Immaculate  given  to  the  Blessed  Virgin  in  their 
declaration,  seeing  that  the  meaning  they  assigned 


m 


m^ 


I  \i\ 


54 


THE    IMMACULATE 


to  that  word  and  the  sense  in  which  they  used  it, 
was  fixed  by  the  nature  of  the  stain  treated  of  in 
the  decree :  the  question  was  of  original,  and  not 
of  actual  sin ;  hence,  in  styling  Mary  the  Immac- 
ulate,  it  was  their  intention  to  say  that  she  was  not 
conceived  in  original  sin. 


XI. 

THE  OPPONENTS  OK  THE  DOCTRINE  SEEK  IN  VAIN  FOR  A  RENEWAL  OF 
THE  CONSTITUTIONS  OF  8IXTU8  IV,  ATTKIBtJTINQ  TO  THE  DECUIRATION 
A  MEANING  CONTRARY  TO  THAT  PIOUS  OPINION. 

It  will  be  said  that  the  Council  of  Trent,  in  this 
same  declaration,  renewed  the  two  famous  Consti- 
tutions of  Sixtus  IV,  who,  under  pain  of  excommuni- 
cation, prohibited  either  of  the  two  parties  to  preach, 
write,  or  teach  that  it  was  sinful  and  heretical  to 
maintain  the  contrary  opinion.    But  what  does  that 
prove?     Nothing  more  than  this,  that  the  holy 
Council  declined  giving  any  decision  on  the  sub- 
ject.    Now,  this  is  a  fact  which  we  do  not  deny. 
But  even  so,  does  it  in  any  degree  weaken  our  in- 
terpretation of  the  favor  wherewith  the  Fathers, 
with  few   exceptions,  regarded  the   opinion  that 
Mary  was  absolutely  exempt  from  original  sin  ? 
Certainly  not ;  especially  as  in  one  of  the  Consti- 
tutions of  Sixtus  lY,  confirmed  and  renewed  by 
the  Fathers  of  Trent,  that  sovereign  pontiff,  after 
having  said :  "  We  deem  it  meet,  or  rather  due. 


CONCEPTION    OF    MART. 

__ »« 


55 


used  it, 
jd  of  in 
and  not 
Immac- 
was  not 


ENEWAL   OF 
ECUkRATION 

t,  in  this 
3  Consti- 
jmmuni- 
D  preach, 
'etical  to 
iocs  that 
the  holy 
the  8ub- 
lot  deny, 
in  onr  in- 
Fathers, 
lion  that 
inal  sin? 
e  Consti- 
lewed  by 
itiff,  after 
ther  due, 


that  all  the  faithful  of  Christ  give  praise  and  thanks 
to  Almighty  God  ....  for  the  admirable  concep- 
tion of  the  same  Immaculate  Virgin,  and  that  they 
say  and  assist  at  the  masses  and  other  divine  offices 
appointed  for  tliat  purpose  in  the  Church  of  God," 
immediately  opens  the  treasures  of  the  Church  for 
the  benefit  of  the  faithful  "  of  both  sexes,  who,  on 
the  day  of  the  festival  of  the  Conception  of  the 
same  Virgin  Mary,  and  during  its  Octave,  shall 
devoutly  celebrate  and  recite  the  mass  and  office 
of  the  Conception  of  the  same  glorious  Virgin,  or 
assist  at  these  canonical  hours,  as  often  as  they  shall 
do  so,  they  may  obtain  the  very  same  indulgence 
and  remission  of  sins,  as,  according  to  the  Consti- 
tutions of  Urban  IV,  of  happy  memory,  approved 
in  the  Council  of  Vienna,  and  of  Martin  V,   and 
other  Koman  pontiffs,  our  predecessors,  they  ob- 
tain, who  celebrate  and  recite  Mass  and  the  Ca- 
nonical Hours  on  the  feast  of  the  Body  and  Blood 
of  Our  Lord  Jesus  Christ,  from  tlie  first  vespers, 
and  during  its  octave,  according  to  the  Constitution 
of  the  Eoman  Church,  or  will  assist  at  such  Mass, 
Office,  and  Hours.'"     Thus  every  one  sees  that 
great  favors  are  accorded  to  this  feast;  and  the 

* "  Dignum,  quin  potiCis  debitum  reputamus,  universes  Christi 
fideles,  ut  omnipotenti  Deo  .  .  .  .  de  ipsius  immaculatse  Virginia 
mira  Conceptione  gratias  et  laiides  referant,  et  instituta  propterea 
in  Ecclesia  Dei  Missas  et  alia  divina  Officia  dicant,  et  illis  intersint 

....   utriusque  sexiis,  qui  Missam  et  OflSciura  Conceptionis 


56 


THE    IMMACULATE 


very  fact  of  its  being  placed  on  a  level  with  Corpus 
Christi  and  its  Octave,  clearly  shows  how  it  was 
regarded  by  the  Holy  See ;  neither  let  us  forget 
that  the  Constitutions  of  Sixtus  lY  were  in  each 
of  tlieir  parts  confirmed  and  renewed  by  the  Coun- 
cil of  Trent.  We  are  then  to  conclude  that,  if  the 
Fathers  of  that  Council,  for  the  reasons  assigned 
by  Cardinal  Pallavicini,  abstaHed  from  defining 
the  question  of  the  Immaculate  Conception  of  Mary, 
on  the  other  hand,  their  own  declaration  shows  that 
it  was  their  intention  to  favor  our  opinion  in  pre- 
ference to  the  other,  although  they  did  not  openly 
condenm  the  latter. 

XII. 

DEFINITION   OF  THE  COUNCIL   OF  BASLE,    ADOPTED   BY  THE  PROVINCIAL 

COUNCIL  OF  AVIGNON. 

Long  before  the  Council  of  Trent,  that  of  Basle 
had,  in  the  most  explicit  terms,  declared  the  doc- 


ejusdcm  Virginia  gloriosse in  die  festivitatis  Conceptionis 

ejusdem  Virginia  Mariae,  et  per  Octavas  ejus,  devote  celebraverint 
et  dixerint,  autillia  Horia  canonieia  interfuerint,  quotiea  id  fecerint, 
earadem  prorsus  indulgentiam  et  peccatorum  remiasionem  conse- 
quantur,  quam  juxta  felicis  recordationia  Urbani  IV,  in  Concilio 
Viennensi  approbatse,  ac  Martini  V  et  aliorum  Romanorum  Pon- 
tificum  prjBdecessorum  Nostrorum  Conatitutiones,  conaequuntur 
illi,  qui  Misaam  etHoras  Canonicaa  in  Feato  Corporis  et  Sanguinis 
Domini  Noatri  Jesu  Chriati  a  prirais  Vesperia,  et  per  illius  Octavas, 
juxta  Eomanse  Ecclesise  constitutionem  celebrant,  dicunt,  aut 
Miswe,  Officio,  et  Horn  hujusmodi  intersunt." 


CONCEPTION    OF    MART. 


57 


tOVINCIAL 


trine  of  the  spotless  conception  of  the  Blessed 
Virgin  Mary,  "  as  pious  and  in  harmony  with  ec- 
clesiastical worship,  Catholic  faith,  right  reason, 
and  holy  Scripture,  and  to  be  approved,  held,  and 
embraced  by  all  Catholics," '  so  that  it  was  "  un- 
lawful for  any  one  to  maintain  or  to  preach  the 
contrary." '  This  definition  was  afterwards  renew- 
ed by  a  Provincial  Council  oi  Avignon,  quoted 
even  by  Benedict  XIY  in  his  work,  before  referred 
to,  de  Festis  Sanctorum.  This  was  no  fault  to  the 
Council  of  Avignon,  because  the  doctrine  was  true, 
although  it  had  been  defined  as  of  faith  by  a  Coun- 
cil which  had  ceased  to  be  legitimate,  and  had  be- 
come, on  tha  contrary,  a  regular  conventicle.  In 
fact,  it  was  adopted  not  only  by  a  great  number 
of  theologians,  Italian,  French,  German,  Polish, 
Flemish,  English,  Scotch,  Spanish,  Portuguese, 
and  Oriental;  but  also  by  many  academies  and 
universities,  especially  that  of  Paris,  which,  in 
1496,  hesitated  not  to  oblige  its  members,  by  the 
sanctity  of  an  oath,  to  defend  it,  under  pain  of  be- 
ing expelled  from  the  university,  and  forfeiting  its 
grades  and  privileges.' 
The  same  university,  which  then  contained  many 


'  "Tanquampiam  et  conaonam  cultui  ecc^esiastice,  fidei  Catho- 

licse,  rectse  rationi,  et  sacroe  Scripturje  ab  omnibua  Catbolicis  ap- 

probandam,  tenendam  et  amplectendam." 

"  "Nulli  de  ccetero  lieitiim  esse  in  conti'arlum  prcci licare  et  docere." 

•  The  following  is  the  substance  of  the  statute  drawn  up  by  these 


58 


TTIR    IMMAOULATE 


learned  men,  went  so  far  as  to  declare  that  it  pro- 
fessed as  of  faith  the  doctrine  which  affirms  that  tlio 
Blessed  Virgin  was  conceived  without  the  least 
shade  of  origuial  sin. 


doctors :  '•  We,  being  all  nssemblod  together  the  third  time,  after 
much  grave  and  mature  deliberation,  have  bound  and  pledged 
ourselves  by  a  Bpecial  (mth  to  defend  and  maintain  that  most  pious 
doctrine  which  declares  the  blesHcd  Mother  of  God  to  have  been 
preserved  from  original  sin  by  a  special  privilege  of  God;  which 
doctrine  we  have  long  believed  and  do  still  believe  true  ;  decree- 
ing that  henceforth  no  one  can  be  enrolled  in  this  sacred  college 
unless  ho  profess,  by  the  same  oath,  that  to  the  best  of  his  ability 
he  will  be  a  strenuous  supporter  and  defender  of  this  religious 
docti'ine.  But  if,  which  Heaven  forbid!  any  one  of  us,  going  over 
to  the  enemies  of  the  Virgin,  shall  in  any  mannei;  dnro  to  favor  the 
contrary  assertion,  which  we  deem  false,  impious,  and  erroneous, 
despising  not  only  our  authority,  but  that  of  the  Synod  and  the 
Church,  which  is,  undoubtedly,  the  highest,  him  we  decree  to  be 
stript  of  our  honors  and  driven  from  our  society  as  a  heathen  and 
a  publican." 

"  Un:7ersi  terti6  congregati  post  multam,  gravera  et  maturam 
deliberationem,  in  ejus  piissimaj  doctrina?,  quas  benedictissimam  Dei 
Matrem  ab  originali  peccato,  Dei  singulari  dono,  fuisse  pneservatani 
affirmat ;  quamque  jampridem  veram  credidimus  et  credimus,  de- 
fensionem  et  propxignationem  speciali  Sacramento  conjnrabimus 
noaque  devovimus;  statuentes  ut  nemo  deinceps  sacro  huic  nostro 
Collegio  adscribatur,  nisi  de  hujus  religiosaj  doctrinsB  assertorem, 
strenuumque  propugnatorem  semper  pro  viribus  futurum  simili 
juramento  profiteatur.  Quod  si  quis  ex  nostris,  quod  absit,  ad 
hostes  Virginis  transfuga,  contrarioe  assertionis,  quam  falsam,  ini- 
piam  et  erroneam  judicamus,  spretd  non  nostrd  tantilm,  sed  Synodi 
et  Ecclesise,  quae  procul  dubio  summa  est,  auctoritate,  patrocinium 
quacumque  ratione  suscipere  ausus  fuerit,  hunc  Uonoribus  nostris 
privatum  atque  exauctoratum  d  nobis  et  consortio  nostro,  velut 
ethnicum  et  publicanum,  procul  abjiciendum  decernimus." 


CONCEPTION    OF    MABT, 


XIII. 


BOW  TUB  SOY&aKiaN  FONTIFFS  PAYORED  THK  OFINION  OF  THS  IMMAOC* 
LATE   OONOEPTION   OK   UABT. 

Above  ally  it  must  he  remembered  that  the  Roman 
Pontiffs,  far  from  having  ever  rejected  or  opposed 
our  opinion,  on  the  contrary,  favored  and  protected 
it.  Sixtns  IV,  in  the  Constitution  of  1476,  ah'eady 
cited,  and  commencing  with  the  words :  "  Cum 
prcecelsa  meritorum  insignia,^^  not  only  granted 
indulgences  to  those  who  profess  devotion  to  the 
Lnmaculate  Conception  of  Mary,  but  prescribed  in 
her  honor  the  Mass  and  Office  with  this  prayer: 
"  0  God,  who,  by  the  Immaculate  Conception  of 
the  Virgin,  hast  prepared  a  fit  dwelling  for  thy  Son ; 
grant,  we  beseech  thee,  that  as,  through  the  fore- 
seen death  of  the  Son  of  this  same  Virgin,  thou  hast 
preserved  her  from  all  stain,  so  we  also  may  by  her 
intercession  come  pure  to  thee."  *  This  prayer  was 
used  in  the  Catholic  Church  for  nearly  a  century, 
that  is,  from  the  pontificate  of  Sixtus  IV  to  that  of 
Pius  V.  It  is  true,  however,  that,  in  the  course  of 
the  year  1568,  that  Pontift'  suppressed  the  office  of 
the  Conception,  printed  and  published  under  Sixtus 

'  "  Cum  prjEcelsa  meritorum  insignia Deus,  qui  per 

Iinmaculatam  VirginisCouceptionenadignum  Filio  tuo  liabitaculum 
prseparasti ;  concede,  qusesumus,  ut  sicut,  ex  morte  ejusdem  Filii 
sui  prsevisa,  earn  ab  omni  labe  prajservasti,  ita  nos  quoque  mua- 
do3  ejus  interceesiono,  ad  Te  pervenire  concedas." 


60 


THE    IMMACULATE 


IT,  restricting  to  the  Franciscans  the  power  of  re- 
citing it.     He  took  this  step,  not  because  tliere  was 
any  thing  objectionable  in  the  office,  but  simply 
because  he  wished  to  prescribe  for  the  whole  Church 
a  uniform  mode  of  public  prayer;  for  there  were 
then  divers  offices  for  the  Conception  of  the  Blessed 
Virgin,  for  instance,  that  of  Leonard  de  Bussis,  of 
Francis  Quignonez,  of  Eobert  Gaguin  and  others. 
The  Pontiff  thought  proper  to  choose  from  amongst 
so  many  offices  that  of  the  Abbe  Helsin,  according 
to  the  rite  and  form  established  in  the  office  of  the 
Nativity,  merely  substituting  the  word  Conception 
for  that  of  Natimty.    From  this  we  must  conclude 
that  Su  Pius  y  in  no  way  impeded  the  devotion  to 
the  Immaculate  Conception,  but  rather  promoted 
it.    The  fact  is,  that,  as  the  Church,  in  the  feast  of 
the  JVTativity,  does  not  celebrate  the  sanctification 
of  Mary,  let  it  take  place  when  it  might,  but  merely 
solemnizes  her  Nativity  as  holy ;  so,  in  the  feast  of 
the  Conception  she  does  not  celebrate  the  sanctifi- 
cation, but  venerates  as  holy  and  immaculate  the 
Conception  of  the  Blessed  Yirgin.    And  we  must 
here  observe,  that  it  was  just  St.  Pius  Y  who,  in 
the  Eoman  Breviary  and  in  the  Ecclesiastical  Cal- 
endar, established  as  a  precept  for  the  whole  Church 
the  feast  of  the  Conception  of  Mary ;  a  feast  which 
proves,  it  seems  to  me,  that  that  holy  Pontiff  fa- 
vored the  doctrine  of  the  Immaculate  Conception. 


CONCEPTION    OF    MARY. 


61 


XIV. 

-• 

PROHIBITION    TO   8PBAK    AGAINST   THE    OPINION   THAT    MARY    WAS    EX- 
EMPT   FROM  ORIGINAL    SIN. 

In  the  year  1616,  Paul  Y,  under  the  penalties 
and  censures  contained  in  the  Constitutions  of  Six- 
tus  IV,  forbade  any  one,  in  public  preachings,  les- 
sons, conclusions  or  any  other  public  act  whatso- 
ever, to  dare  to  affirm  that  the  Blessed  Virgin  was 
conceived  in  original  sin.     Ar  1  as  it  happened  in 
a  few  years  after,  that  is  in  1622,  that  scandals  and 
dissensions  arose  in  Christendom  because  of  the 
contrary  opinion,   Gregory   XV  immediately   re- 
newed the  Decree  of  Paul  V,  and  extended  it 
equally  to  writings  and  private  discourses :  "order- 
ing and  commanding  all  and  each  of  the  above- 
named  not  to  attempt  to  assert  in  future,  that  the 
same  most  Blessed  Virgin  was  conceived  in  original 
sin,  until  such  article  shall  have  been  defined  by 
the  Apostolic  See ;  or  until  it  shall  be  otherwise 
ordained  by  His  Holiness  and  the  Apostolic  See ; 
not  even  in  sermons  or  private  writings,  nor  in  any 
manner  to  act  or  treat  concerning  this  affirmative 
opinion,  those,  however,  excepted,  to  whom  it  shall 
be  otherwise  specially  allowed,  in  this  matter,  by 
the  Holy  Apostolic  See." '    He  afterwards  permits 

Mandans  et  prsecipiens  omnibus,  et  singulis  supradictis,  ne 
de  csetero,  donee  articulus  hujusmodi  a  Sede  Apostolica  definitus, 


62 


THE    IMMACULATE 


the  Dominican  Fathers,  by  his  Indult  of  the  28th 
July  of  the  same  year,  "  to  discuss  freely  in  pri- 
vate discourse,  or  in  conferences  amongst  them- 
selves, but  not  with  others,  the  doctrine  of  the  same 
Conception  of  the  Blessed  Virgin  Mary,  without 
incurring  any  of  the  penalties  contained  in  the  said 
Decrees."^  He,  at  the  same  time,  ordained  and 
prescribed,  under  the  heaviest  penalties,  that  all 
and  every  ecclesiastic  should  make  use  of  no  other 
word  than  that  of  Concej^tion^  either  in  reciting  the 
divine  Office  or  in  celebrating  Mass,  either  in  pub- 
lic or  in  private.  And  that,  because  some  had  sub- 
stituted for  the  word  Concejption  that  of  Sanctifica- 
tion  /  whereby  they  showed  that  they  did  not  ven- 
erate the  animation  of  the  Blessed  Virgin,  but,  on 
the  contrary,  her  purification  from  original  sin  by 
means  of  sanctifying  grace. 


vel  per  Sanctitatem  suam,  et  Sedem  Apostolicam  fuerit  aliter 
ordinatum,  neque  etiam  in  sermonibus  et  scriptis  pvivatis  audeant 
asserere,  quod  Eadem  Beatissima  Virgo  fuerit  concepta  cum  peccato 
originali,  nee  de  hac  opinione  affirmativa  aliquo  modo  agere,  seu 
tractate,  exceptis  tamen,  quibus  d,  Sancta  Sede  Apostolica  fuerit 
aliter  super  his  specialiter  indultum ." 

*  "  Ut  in  quibuscuraque  privatis  eonim  colloqiiiis,  seu  conferen- 
tiis  Intel*  se  dumtaxat,  et  non  inter  alios,  aut  cum  aliis,  de  ma- 
teria ejusdem  Cenceptionis  B.  M.  V.  disserere  et  tractare  absque 
ullo  poenarura,  in  dictis  decretis  contentarum,  incursu,  liberd  et 
licit6  possint" 


CONCEPTION    OP    MARY, 


68 


XV. 

THE  OPINION   FAVORABLE  TO  MABy's  PRIVILEGK  MAT  ALONE  BE  MAIN- 
TAINED,  EITHER  IN   PUBLIC    OR    IN  PRIVATE. 

It  results  from  the  Decree  of  Gregory  XY  that 
the  contrary  opinion  was  banished  from  amongst 
men,  and  that  it  was  forbidden  to  manifest  itself  in 
any  way  either  public  or  private,  verbally  or  in 
writing ;  so  that  the  pious  opinion  alone  might  be 
promulgated,  either  in  public  or  private,  verbally 
or  in  writing,  always  and  in  every  place.  Thus, 
the  former  opinion,  that  is  to  say,  that  which  denies 
the  exemption  of  the  Blessed  Virgin  from  original 
sin,  has  been  condemned  to  the  most  rigorous  si- 
lence, because  it  has  been  found  irreconcilable  with 
ecclesiastical  tradition  and  Christian  piety. 


XVI. 

ALEXANDER   VII    RENEWS   AND    CONFIRMS   THE    CONSTITUTIONS    OF    HIS 
PREDECESSORS   IN   FAVOR   OF   THE   IMMACULATE   CONCEPTION. 

At  length  Alexander  YII  followed  the  example 
of  his  predecessors,  in  his  Constitution  "  Solicitudo 
omnium  Ecclesiarum,"  published  in  the  year  1661. 
He  expresses  himself  in  these  terms :  "  We  consid- 
ering ....  and  wishing,  after  the  example  of  the 
Koman  Pontiffs,  our  predecessors,  to  foster  this 
laudable  piety  and  devotion,  festival  and  homage 
rendered  to  her  in  the  Roman  Church,  and  never 


64 


THE    IMMACULATE 


changed  since  the  institution  of  tlie  worship  itself, 
likewise  to  protect  this  piety  and  devotion  towards 
the  Blessed  Virgin  preserved  (the  grace  indeed  of 
the  Holy  Ghost  preventing)  from  original  sin  ...  . 
We  renew  and  command  to  be  observed,  under  the 
censures  and  penalties  contained  therein,  the  con- 
stitutions and  decrees  issued  by  the  Eoman  Pon- 
tift's  our  predecessors,  and  particularly  by  Sixtus 
IV,  Paul  V,  and  Gregory  XV,  in  favor  of  the 
opinion  which  asserts  that  the  soul  of  the  Blessed 
Virgin  Mary  was,  in  its  creation  and  infusion  into 
the  body,  endowed  with  the  grace  of  the  Holy 
Ghost,  and  preserved  from  original  sin  ;  and  also 
in  favor  of  the  feast  of,  and  devotion  to  the  Concep- 
tion of  the  same  Virgin  Motlier  of  God,  tendered  in 
accordance  with  this  pious  opinion,  as  stated  above.'" 


*"  Solicitude  omnixim  Ecclesiarnm"  ....  "  Nos  considerantes 
.  .  ,  yolentesque  laudabili  laiic  pietati,  et  devotioni.et;  Festo,  et.  cul- 
tiii  secundiliu  illam  exhibito  in  Ecclesia  Romana,  post  ipsius  cultds 
institutioiiem  mimquam  immutato,  Roinauoriim  Pontificuin  Pncde- 
cessorum  nostroruin  exemplo  fovere,  noenon  tueri  pietatein  et 
devotioneni  banc  colendi  et  celebrandi,  Beatissinmni  Virgineni, 
proBveniente  scilicet  Spiritils  Sancti  gratid,  4  peccato  origiiiali  prte- 
servatam;  ....  Constitutiones  et  Decreta  a  Romanis  Pontiiicibiis 
prajdecessoribus  nostris,  et  pra;cipu6  d  Sixto  IV,  Paulo  V,  Grego- 
rio  XV,  edita  in  favorem  sententias  asserentis  animam  B.  Marite 
Virtjinis  in  sua  creatione  et  in  corpus  infusione,  Spiritils  Sancti 
gratia  donatam,  et  A  peccato  orijinali  prajservatam  fiiisse,  neouon 
in  favorem  Festi,  et  cultils  Conceptionis  ojusdem  Virginia  Deljxira; 
secundutn  piam  istam  senteutiam,  ut  prajfertur,  exhibiti,  inuova- 
nms,  et  sub  censuris  et  poenia  iu  iisdem  Coustitutionibus  couteutis, 
observari  mandamus." 


1 

L 


CONCEPTION    OP    MARY 


65 


XVII. 

From  all  these  acta  of  the  Sovereign  Pontiffs, 
acts  so  solemn  and  so  explicit,  (while  there  is  not 
one  posterior  act  to  be  found  in  favor  of  the  con- 
trary opinion,)  it  is  manifest  that  the  Holy  Apostolic 
See,  or  rather  the  entire  Church,  has  always  shown, 
and  still  does  show  itself,  disposed  to  favor  the  doc- 
trine which  maintains  that  Mary  has  been  exempt- 
ed from  original  sin,  although  she  has  not  yet  made 
it  an  article  of  faith/ 


XVIII. 

JUDGMENT  OF  THE  HOLT  FATHERS  ON  THE  PRESENT  QUESTION  —  THE 
SILENCE  OF  THE  TWO  FIRST  CENTURIES  IS  BY  NO  MEANS  INIMICAL  TO 
THE  IMMACULATE  CONCEPTION,  BUT  ON  THE  CONTRARY  SUPPOSES  IT. 

"We  have  now  to  ascertain  what  was  thought  of 
this  matter  by  the  Holy  Fathers  who  have  trans- 
mitted to  us  the  sacred  tradition  of  the  Church,  and 
whose  authority  must  ever  be  invoked  in  all  ques- 
tions of  ecclesiastical  discipline  and  Catholic  faith. 
Now,  we  are  free  to  confess  that  the  two  first  asres 
of  the  Church  are  entirely  silent  on  the  point  of 


^  Most  of  our  readers  are  aware  that  this  work  was  written  sev- 
eral years  ago.  It  is  sad  to  think  that  the  pious  Cardinal  did  not 
live  to  witness  the  solemn  declaration  of  the  Immaculate  Concep- 
tion. May  we  not  hope  that  he  shares  Mary's  triumph  in  heaven 
since  he  was  deprived  of  that  consolation  on  earth? — Translator. 


ee 


THE    IMMACULATE 


which  we  treat.  But  that  silence,  very  far  from 
invalidating  our  doctrine,  proves,  on  the  contrary, 
tliat  it  was  then  professed  and  universally  adopted. 
During  those  two  centuries,  Mary  was  venerated 
by  all  with  a  particular  devotion,  and  regarded  as 
highly  privileged,  by  reason  of  her  sublime  quality 
of  Mother  of  God,  and  that  she  had  never  had  an 
equal  in  plenitude  of  grace.  If  her  exemption  from 
original  sin  had  been  only  called  in  question  by 
some  Doctor,  assuredly,  others  would  have  taken 
up  the  defence,  and  the  writings  of  those  two  cen- 
turie:i  would  present  some  indication  of  the  fact ; 
but  there  is  neither  trace  nor  record  of  any  such 
discussion :  therefore,  the  silence  of  the  two  first 
ages  of  the  Church  is  rather  favorable  to  the  belief 
in  the  Immaculate  Conception,  as  it  leaves  room  to 
suppose  it. 

XIX. 

DOOUMKNT    WHICH   JUSTIFIES    THAT   SUPPOSITIOK, 

This  supposition  is,  morever,  founded  on  a  docu- 
ment of  considerable  importance,  viz.,  the  well- 
known  letter  of  the  Priests  and  Deacons  of  Achaia, 
in  which  is  related  the  martyrdom  of  the  glorious 
apostle  St.  Andrew,  and  the  discourse  pronounced 
by  him  before  his  passion,  in  presence  of  the  pro- 
consul Egeus.  In  this  discourse,  the  holy  apostle 
thus  sprke:   "And,  therefore,  because  the  first 


CONCEPTION    OF    MARY. 


67 


man  was  created  of  immaculate  earth,  it  was  ne- 
cessary that  of  an  immaculate  virgin  should  be 
born  that  perfect  man,  by  whom  the  Son  of  God 
(who  fii-st  formed  man)  was  to  restore  that  eternal 
life  which  men  had  lost."  '■  This  comparison  of  the 
virgin  earth  shows  us  Mary  immaculate  in  her  very 
origin,  even  as  was  the  earth  of  which  the  first  man 
was  formed,  before  God  had  as  yet  said  to  Adam  : 
"  Cursed  is  the  earth  in  thy  work." "  This  docu- 
ment was  at  first  considered  spurious,  or  at  least 
doubtful,  because  it  was  in  Latin,  and  no  Greek 
copy  known;  but,  since  the  latter  was  found  in 
the  Bodleian  Library,  and  published  by  Charles 
Christian  "Woog,  a  Protestant  writer,  all  doubt  has 
ceased,  so  that  the  celebrated  Morcelli  made  no 
difficulty  of  inserting  it  as  true  and  authentic  in  his 
Calendar  of  the  Church  of  Constantinople^  under 
the  date  of  the  30th  ISTovember.  It  would  follow, 
then,  from  this  document,  that  the  belief  in  the  Ln- 
maculate  Conception  of  Mary  was  professed  by  the 
faithful,  even  in  the  two  first  ages  of  the  Church, 
and  that  it  is  supported  by  clear  apostolic  testi- 
mony. 


'  "  Et  propterea,  quod  ex  iramaculatA  terrS,  creatus  fuerat  pri- 
mus homo,  necesse  erat  ut  ex  iramaculatd  Virgine  naseeretur  per- 
fectus  homo,  quo  Filius  Dei,  qui  ant6  condiderat  hominem,  vitam 
seternam  quam  perdiderant  homines,  repararet." 

*  Gen.  iii.  17. 


68 


THE    IMMAOUL ATB 


?  \ 


XX. 


ORIOBN   ADMITS  THE  FAIR  FRIYIXEOE   OF   MART. 

Let  US  now  pass  on  to  the  third  century.  Then 
appeared  Origen,  who,  not  in  an  apologetic  man- 
ner (for  no  one  raised  a  doubt  on  the  subject),  but 
naturally  and  without  discussion,  expressed  himself, 
with  regard  to  Mary,  in  such  a  manner  that  we  can 
clearly  infer  from  his  words  that  he  thought  of  the 
privilege  of  the  Blessed  Virgin  precisely  what  we 
ouvselves  do.  Here  is  how  he  states  his  opinion  in 
the  Homily  YI  in  Lucam :  "  But  because  the 
angel  saluted  Mary  by  a  new  form  of  expression, 
wholly  unprecedented  in  the  Scripture,  there  are  a 
few  words  to  be  said  on  the  subject.  For  his  salu- 
tation, Ave  gratid  plena^  which  in  Greek  is  Ke;^a- 
pLTUfievTjj  I  cannot  remember  reading  such  another 
in  any  part  of  the  Scripture  ;  neither  is  it  here  ad- 
dressed to  a  man.  For  Mary  alone  is  this  saluta- 
tion reserved.  If  Mary  had  known  that  a  similar 
salutation  was  ever  made  to  any  one  else  (she  being 
well  acquainted  wilu  the  written  law,  and  with  all 
the  predictions  of  the  prophets)  the  salutation  would 
never  have  alarmed  her  as  it  did."^    Now,  the 

*  "  Quia  vero  Angelus  novo  serraone  Mariam  salutavit,  queni  in 
omni  Scripturfi  invenire  non  potiii,  et  de  hoc  pauca  dicenda  sunt. 
Id  enim  quod  ait  Ave  gratid  plena,  quod  groec^  dicitnrKexapi'TUfievf}, 
ubi  in  Scripturis  alibi  legerim  non  recorder ;  s«d  neque  ad  virura 


CONCEPTION    OF    MARY. 


69 


Greek  word  KexapLriofitvr},  not  only  signifies /^^^^  of 
grace,  according  to  the  Vulgate,  but  may  also  sig- 
nify  formed  in  grace.  That  Origon  gave  precisely 
that  meaning  to  the  Greek  word  in  question,  is 
clearly  manifested  in  his  First  Homily,  cited  by  St. 
Alphonso  de  Liguori,  where  he  speaks  thus  of 
Mary :  "  Neither  was  she  infected  by  the  breath  of 
the  poisonous  serpent."  *  If,  then,  Origen  thought 
that  the  wicked  serpent,  that  is  to  say,  the  devil, 
never  attacked  Mary,  not  even  .with  his  pestilential 
breath,  we  must  necessarily  conclude  that  Origen 
considered  Mary  exempt  from  original  sin. 


XXI. 

THE  GREEK   LITURGY    AND   MENOLOGIES    CONFIRM    OUR    DOCTRINE. 

We  have  next  the  Liturgy  of  the  Greek  Church, 
reported  by  Lebrun,"  anfl  much  more  ancient  than 
St.  John  Chrysostom,  wherein  Mary  is  styled  "  in 
all  respects  blameless;'"  which  sufficiently  indi- 
cates that  that  Church  believed  her  conceived  with- 
out the  original  fault. 


istiusmodi  sermo  est  Salve  gratid  plena.  Soli  Marine  hsec  aaluta- 
tio  servatur.  Si  enim  seivisset  Maria  et  ad  alimn  quempiam  stin- 
ilem  factum  esse  sermonera,  habebat  quippe  legis  scientiam,  et 
erat  sancta,  et  prophetarura  vaticiaia  quotidiana  medifcatione  cog- 
noverat ;  numquara  quasi  peregriaa  earn  salutatio  terruisset." 
Nee  serpentis  venenosi  afflatibus  infecta  est." 

"  T.  iv.  p.  408. 

'  "  Omni  ex  parte  inculpata." 

4 


70 


THE    IM»IACULATK 


And  before  Lebntn,  Father  Wangnerect,  a  Je- 
suit, ill  ins  (  rutlito  work  entitled:  Pictas  Mariana 
Gm'-oi'um,    printed  at  Munich,   bj  Wagner,    in 
1G47,   collected  many   passages   from   tlie   oldest 
Greek  Menologies  wherein  Mary  is  styled,  now 
"  free  from  all  blemish," '  now  as  the  only  one  who 
has  escaped  the  spiritual  death  of  original  sin,  now 
as  "  Her  who  was  formed  pure  from  all  eternity," ' 
and  again  as  "  the  only  one  who  was  worthy  from 
all  eternity  to  become  the  mother  of  God."  *    This 
work,  now  very  rare,  and  only  made  known  to  us 
after  our  own  was  considerably  advanced,  elicited 
the  highest  praise  from  two  learned  cardinals,  Ba- 
ronius  and  Sirlet,  not  to  speak  of  the  Bollandists 
who  held  it  in  the  greatest  esteem. 


XXJI. 

THE  FATHERS  OF  THE   FOURTH    CENTURY  ARE  FAVORABLE  TO  THE   PIOUS 
OPINION  THAT  MART  WAS  EXEMPT  FROM  ORIGINAL  SIN, 

In  the  fourth  century,  we  must  quote  Am- 
philacus,  bishop  of  Icona,  who,  in  his  fourth  Dis- 
course in  8.  Deiparam^  says  that  God  formed  the 
Virgin  "  without  sin  and  without  stain."  * 

St.  Ambrose,  in  his  Treatise  on  the  118th  Psalm, 


*  "  Omni  nsevo  intacta." 

'  "  Ab  a3terno  mimda  fuisse  dignoscitur." 

*  "  Sola  ab  seterno  digna  quse  Deipara  fieret." 

*  "  Sine  macula  et  sine  peccato." 


CONCEPTION    OF    MARY 


71 


commenting  on  the  seventli  Vi  rse,  calls  her  "  a  vir- 
gin freed  by  grace  from  every  stain  of  sin."* 
Here,  certainly,  the  holy  Doctor  makes  no  dis- 
tinction between  actual  and  original  sin  ;  therefore, 
according  to  him,  Mary  was  also  exempt  from  the 
latter :  otherwise  ho  could  not  speak  of  her  as  free 
from  every  stain  of  sin. 

St.  Epiphanius,  who  died  in  the  year  403, 
expresses  himself  thus  in  his  Opuscule  De  Laiidi- 
his  Virginis :  "  She  was  superior  to  all  beings, 
God  alone  excepted  ;  more  beautiful  by  nature 
than  the  Cherubim,  the  Seraphim,  and  all  the  an- 
gelic host,  .  .  .  the  immaculate  sheep  who  brought 
forth  Christ  the  Lamb." » 


xxni. 

FAMOUS  TESTIMONY   OF  ST.    JEEOME  IN   FAVOE  OF  OUE  DOCTEINB. 

Let  US  continue  the  chain  of  the  Fathers.  St. 
Jerome,  a  Doctor  of  great  authority,  commenting 
on  the  77th  Psalm,  and  explaining  the  words: 
"He  conducted  them  with  a  cloud  by  day,"  thus 
speaks :  "  Behold  the  Lord  cometh  into  Egypt  in 
a  lig^  t  cloud.  The  light  cloud  we  must  under- 
stand, either  as  properly  signifying  the  body  of  the 

Virgo  per  gratiam  ab  omni  integra  labe  peccati." 
•  "  Solo  Deo  excepto,  cunctis  superior  extitit,  naturd  formosior 

est  ipsis  Cherubim,  Seraphim,  et  omni  exereitu  Angelorum, 

ovie  immaculata,  quae  peperit  Agnum  Christum." 


72 


THE    IMMACULATE 


t 

Saviour,  as  bciiif?  liglit  and  l)ur(lcned  with  no  sin  : 
or  we  may  certainly  take  the  light  cloud  as  signi- 
fying Holy  Mary.  .  .  .  Behold  the  Lord  cometh 
into   the   Egypt  of  this  world  on  a  light   cloud, 
which  is  the  Virgin.      '  And  he  conducted  them 
with  a  cloud  by  day.'     He  said  beautifully  ly  day, 
for  that  cloud  was  never  in  darkness,  but  always  in 
lio-ht." '     Now  if,  according  to  the  doctrine  of  St. 
Epiphanius,  after  God  comes  Mary,  whose  nature 
is  fairer  and  more  noble  than  the  angelic  nature 
itself;  and  if  the  Blessed  Virgin  was,  according  to 
St.  Jerome,  pretigured  by  that  light  cloud  foretold 
by  the  prophet  which  was  always  in  light  and 
never  in  darkness,  it  is  quite  evident  that  both 
these   great  Doctors  believed  Mary  exempt  from 
original  sin  ;  for  if  that  sin  could  have  defiled  her 
even  for  an  instant,  how  could  it  be  verified  in  her 
that  she  was  "  never  in  darkness,  but  always  in 
light "  ? 

>  El  dcduxit  eos  in  nube  diei.  "  Eece  Dominus  venit  iEgyp- 
tum  in  nebuU  levi.  Nubera  levem,  aut  propria  Salvatoris  corpus 
debemiia  accipere,  quia  leve  fuit,  et  nullo  peccato  prregravatum : 
aut  cert^  nubem  levem  debemua  sanctam  Mariam  accipere,  nullo 
Bemine  humano  prsegravatam.  Eccft  Dominus  venit  in  J<:gyptum 
sojculi  istius  super  nubem  levem,  Virginem.  Et  deduxit  eos  in 
nuhe  diei.  Pulchr6  dixit  diei  ;  nuhes  enim  ilia  non  fuit  in  tene- 
bris,  sed  semper  in  Itice." 


OONOEl'TION    OF    MARY 


73 


XXIV. 

iMFOnXANT  TESTIMONY   OF  ST.    AUGUSTINE   ON   TUK  SUBJECT. 

But  let  US  now  come  to  the  doctrine  of  St.  Au- 
gustine, 80  much  abused  by  those  who  favor  the 
contrary  opinion.  That  great  Doctor  (who  may  be 
considered  as  the  organ  and  interpreter  of  all  the 
Fathers  who  preceded  him),  refuting  Pelagius,  who 
alHrmed  that  all  the  children  of  baptized  parents  are 
born  free  from  original  sin,  expresses  himself  thus  : 
"  Except,  therefore,  the  Holy  Virgin  Mary,  whom, 
tln-ough  respect  for  the  Lord,  I  will  not  suffer  to  he 
named  when  there  is  question  of  sin;  for,  do  wo 
not  know  that,  in  order  to  conquer  sin  entirely,  a 
fullness  of  grace  has  been  conferred  on  her  who 
merited  to  bear  Him  who,  it  is  certain,  had  no  sin  ? 
This  Virgin,  then,  being  excepted,  could  we  assem- 
ble all  those  saints  (viz.,  those  of  the  old  law), 
when  they  lived  here  on  earth,  and  ask  them  if 
they  were  without  sin,  what  would  be  their  an- 
swer ?  would  it  be  what  this  man  says,  or  what  St. 
John  the  Apostle  said  ?  I  ask  you,  if  they  could  be 
questioned  on  this  point  (however  great  might 
have  been  their  sanctity  while  in  the  body),  would 
they  not  all  cry  out  with  one  accord  :  '  If  we  say 
we  have  not  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us '  ?  " ' 

* "  Excepts  itaque  sanctd  Virgine  Mari4,  de  quA,  propter  honorem 
Domini,  nullum  prorsus,  cikn  de  peccatis  agitur,  haberi  volo  quaes- 


74 


THE    IMMACULATE 


i  ' 


XXV. 

THE  "WORD   "  RKNASCENDI "    EMPLOYED   BY   THE    HOLY   DOCTOR  IS    NOT 
AT   ALL   FAVORABLE  TO   THE  CONTRARY   OPINION. 

And  Julian  having  made  this  objection :  "  Thou 
dost  transfer  Mary  herself  to  the  devil  by  the  con- 
dition of  birth," '  as  if  the  holy  Doctor  had  said 
that  Mary  also,  by  the  condition  of  nature,  must 
have  been  born  subject  to  the  devil,  he  imme- 
diately replied  in  these  terms :  "  We  do  not  trans- 
fer Mary  to  the  devil  by  the  condition  of  birth ; 
for  that  condition  itself  is  dissolved  by  the  grace 
of  regeneration ;" '  the  meaning  of  these  words  is 
that  Mary  was  exempted  from  original  sin  by  vir- 
tue of  a  special  grace  which  preserved  her  from  it. 
The  word  regeneration  {renascendi)  cannot  be  op- 
posed to  this   sense,  as   thougli  the  holy  Doctor 

tioncm  ;  unde  enim  scimus  quod  ei  plus  gratue  collatum  fuerit  ad 
vincendum  omni  ex  parte  pejcatum,  quae  concipere  ac  parere  me- 
ruit quern  constat  nullum  habuisse  peccatum  ?  Hac  ergo  Virgiue 
excepta,  si  omnes  illoa  Sanctos,  et  Sanctas,  cum  hie  vivevent  con- 
gi'egare  possemus,  et  interrogare  utrum  essent  sine  peccato,  quid 
fuisse  responsuros  putamus,  utrum  hoc,  quod  iste  dicit,  an  quod 
Joannes  Apostolus  ?  Rogo  vos,  quantalibet  fucrint  in  hoc  cor- 
pore  cxcellentia  sanctitatis,  si  de  hoc  interrogari  potuissent, 
nonne  un&  voce  claraarent ;  Si  dixerimus  quia  peccatum  non  ha- 
bemus,  nos  ipsos  decipimus,  et  Veritas  in  nobis  non  est  ?" 

*  "Tu  ipsam  Mariam  diabolo  nascendi  conditiinie  transcribis." 
"  "  Non  transcribimus  Mariam  diabolo  conditione  nascendi ;  sed 
ideo,  quia  ipsa  conditio  solvltur  gratia  reuascendi."     (Op.  imp. 
contra  Julianum,  lib.  IV..  p.  122.) 


CONCEPTION    OF    MAEY. 

»« 


75 


meant  to  indicate  that  Mary  escaped  the  shivery 
of  the  devil  by  means  of  purification  from  sin  ; 
since  it  is  clear,  from  the  context  of  the  whole  dis- 
course, that  St.  Augustine  spoke  against  Julian 
precisely  with  reference  to  the  conception  that  we 
call  passive,  declaring  Mary's  Conception  imma- 
culate from  the  fi^^st  moment,  as  the  schools  say, 
and  not  from  the  second.  That  such  was  the  real 
intention  of  St.  Augustine,  clearly  results  from  his 
Xllth  Sermon  In  Natali  Domini,  w^liere  we  find 
these  precise  words:  "  The  Church,  like  Mary,  has 
perpetual  integrity  and  incorrupt  fruitfulness.  For 
that  which  Mary  merited  in  the  flesh,  the  Church 
preserved  in  the  spirit ;  the  only  difference  is  that 
the  former  bore  one,  the  latter  many." '  Here,  the 
holy  Doctor  institutes  a  comparison  between  Mary 
and  the  Church  ;  he  says  that  the  purity  of  the  one 
was  equal  to  that  of  the  other,  and  that  purity  was 
perpetual,  "perpetual  integrity:"  hence,  according 
to  St.  Augustine,  there  was  not  a  single  moment  in 
which  Mary,  like  the  Church,  was  not  perfectly 
pure  and  undefiled:  therefore,  the  holy  Doctor 
■excludes  Mary  from  the  defilement  of  original  sin ; 
and,  consequently,  in  the  text  cited  above,  the 
word  regeneration  can  have  no  other  meaning  than 
that  which  we  have  given  it. 


1 1< 


Ecclesiffi,  sicut  Mariae,  perpetua  integritas  et  incorrupta  foe- 
cunditas.  Quod  enim  ilia  meruit  in  carne,  hsec  servavit  in  mente, 
nisi  quod  ilia  peperit  unum,  haec  parit  miiltos." 


76 


THE    IMMACULATE 


I 


I 


XXVI. 

THOSE  rA89AGES  WHEREIN  THE  HOLY  DOOTOR  AKKIUMS  THAT  OUIGINAt 
SIN  WAS  TRANSMirrED  TO  AtL  MEN,  DO  NOT  INCLUDE  THE  BLESSED 
VIRGIN  MARY. 

Ifj  ill  other  places  in  his  works,  he  seems  to  af- 
firm the  contrary,  as  when,  in  iiis  Epistle  to  Optat, 
De  Origine  Animamm,  he  says  in  general :  "  That 
no  one  is  born  of  Adam  unbound  by  the  chain  of 
sin  and  damnation,  and  that  no  one  is  delivered 
therefrom  unless  by  regeneration  through  Christ ;" ' 
and  in  the  second  book  of  his  .Baptis7)io  Farvido- 
rum  :  "  There  is  not  amongst  the  sons  of  men,  nei- 
ther was  there  nor  will  there  be,  any  one  who  was 
never  bound  by  the  chain  of  sin  ;""  and  finally  (as 
it  is  superfluous  to  quote  all  the  places  where  such 
general  expressions  are  to  be  met)  when  he  adds,  in 
his  JEnchiridlon,  chapter  VI :  "  All  children,  with- 
out any  exception,  contract  sin  in  their  birth  ;'"  we 
must  always  bear  in  mind  the  declaration  made 
by  the  holy  Doctor  in  the  book  Oti  Nature  and 
Grace,  cliapter  XXXVI,  and  elsewhere :  "  Except  the 
Blessed  Virgin,  whom  I  will  not  sufter  to  be  named 
when  sin  is  in  question,  because  she  totally  over- 


'  "  Neniinem  nasci  ex  Adam  nisi  vinculo  delicti,  et  damnationis 
obstnctuin,neminemqiie  indeliberari  nisi  renasccndo  per  Clu-istnin.' 

»  "  Non  ef5t  in  filiis  liominuni,  nee  fait,  nee  erit  qui  nullo  unqxiarn 
peecato  fuerit  ol>striotu3." 

•  "  Nullo  excepto,  parvuli  nascendo  peccatum  traxerunt." 


OOKCEPTION    OF    MART. 


77 


came  sin,'"  and  consequently  suppose  that  these 
general  conclusions  do  not  include  the  Blessed  Vir- 
gin :  otherwise,  it  would  appear  as  though  St.  Au- 
gustine had  contradicted  himself;  which  cannot  be 
supposed  without  the  most  grievous  injury  to  so 
great  a  Doctor. 


XXVII. 

TESTIMONY   OF  OTHER  FATHERS  OK  THE   CHUHCH  irf   FAVOR    OF    MARt's 

PRIVILEGB. 

After  St.  Augustine,  we  like  to  quote  St.  Ephraim, 
tlie  Syrian,  by  whom  the  Blessed  Yirgin  is  pro- 
claimed "  Immaculate  and  unsullied,  incorrupt  and 
wholly  chaste,  and  most  remote  from  all  filth  and 
stain  of  sin,  the  Spouse  of  God  and  our  Queen.'" 

St.  Cyril  of  Alexandria,  who  flourished  in  the 
fifth  century,  expresses  himself  in  a  manner  still 
more  decisive.  Here  are  his  words  :  "  All  men, 
except  Him  who  was  born  of  a  Virgin,  and  that 
same  most  holy  Virgin  of  whom  was  born  the  Man- 
God,  are  born  in  original  sin,  and  we  come  into  this 
world  afflicted  with  the  most  grievous  blindness, 
^\  Inch  indeed  we  inherit  from  our  first  parent,  the 


Excipio  Beatarr  Virginem,  de  qud  nullam  prorsus  liaberi 
qutestionem  volo  quoties  de  peccato  agitur,  quia  vioit  omni  parte 
peccatum." 

"  Iniinaculata  et  intemerata,  incorrupta  et  prorsiis  pudica,  atque 
ab  omni  sorde  et'  labe  peccati  alienissirna,  Dei  sponsa  et  Domina 
nostra."    {Orat.  Be  Sanctd  Dei  Genetrice.) 


78 


THE    IMMACULATE 


origin  of  our  race." '  And  lie  gives,  moreover,  the 
motive  for  tins  exception,  since  he  goes  on  to  say  : 
"  Who  ever  heard  of  an  architect,  building  a  house 
for  himself,  and  giving  possession  of  it  to  his  great- 
est enemy  ?" " 

Let  us  follow  up  St.  Cyril  with  St.  Maximus, 
bishop  of  Turin,  who  says  explicitly :  "  Mary  was 
a  fit  dwelling  for  Christ,  not  because  of  the  disposi- 
tion of  her  body,  but  on  account  of  original  grace.'' ' 
Then,  we  have  St.  Proclus,  disciple  and  successor 
of  St.  John  Chrysostom,  who  affirms  that  Mary  was 
formed  essentially  pure.*' 

XXVIII. 

The  sixth  century  presents  St.  Fulgenilus,  who 
judiciously  remarks'  that  the  Angel,  addressing 

^  '<  Omnes  homines,  excepto  illo,  qui  de  Virgine  natus  est,  et 
sacratissimd  eiiam  Virgine,  ex  quS,  Deus  homo  prcdiit  in  mundum, 
exenipta,  cum  peccato  originali  nascimur,  ct  gravissima  cseeitate 
depressi  in  mundum  venimus,  quam  quidem  cajcitatem  de  radice 
primi  parentis  contraximus."  {In  Evavrj.  Joan.  lib.  "VI,  adjecto 
explanationi  Cyrilli  per  Judocum  Cliclitoveum  Neoportuensem, 
Docterum  Tlieologum,  cap.  XV,  Oper.  S.  Cyrilli  Alexandrini. 
Busileaj,  1566.) 

"  In.  Cone.  Eph.  N".  VI.  "  Quia  unquam  audivit  architectum, 
qui  sibi  domum  «dificavit,  ejus  occupa  -^em  et  possessionem 
primo  suo  iniraico  cessisse." 

*  "  Idoneum  pland  Maria  Christo  habitaculum  non  pro  habitu 
corporis,  sed  pro  gratia  originali:'  (St.  Maximus,  Horn.  V,  ante 
Natale  Domini.) 

*  Orat   V,  Laudat.  8.  Qenitricis. 

*  8erm.  de  Laudibus  Marine. 


CONCEPTION    OF    MARY. 


79 


Mary  as  full  of  grace,  wished  to  convey  the  :dea 
that  the  ancient  sentence  of  the  first  wrath  was  ah- 
solutely  destroyed  with  regard  to  her. 


XXIX. 

In  the  seventh  century,  St.  Ildefonso  taught,  in 
formal  terms,  that  Mary  was  exempt  from  original 
sin :  "  It  is  certain  that  she  was  exempted  from 
original  sin." ' 

XXX. 

In  the  eighth  century,  St.  John  Damascene  wrote: 
"  Since  it  was  to  be  that  the  Virgin  Mother  of  God 
was  to  spring  from  Anne,  nature  did  not  by  any 
means  dare  to  anticipate  the  embryo  of  grace,  but 
waited  until  grace  should  have  produced  its  fruit.'" 
He  speaks  still  more  positively  in  his  second  Dis- 
course on  the  Assumption^  where  he  says :  "  To  this 
paradise  the  serpent  had  no  access.'"  If  then,  in 
the  blessed  Conception  of  Mary,  nature  dared  not 
to  anticipate  the  birth  of  grace,  but  waited  till  the 
latter  had  produced  its  fruit ;  and  if  the  serpent, 


'  "  Constat  earn  ab  originali  peccato  fuisse  iramunera."    (msmtt 
de  Virg.  May.)  \      r    - 

""Quoniaai  Suturnni  erat,  ut  Dei  Genitrix  ac  Virgo  ex  Annd 
onretur,  nat  n-a  gratlaj  foetum  antevertere  minirad  ansa  est,  varum 
tantirper  e-,  r.ectavit  dum  gratia  fructum  suum  produxisset."  '  fOrat. 
De  Nativ.  B.  M.  V.) 

*  '•'  Ad  hunc  paradisum  serpens  aditum  non  habuit." 


80 


THE     IMMACULATB 


that  is  to  say,  tlio  dovil,  luid  no  access  to  Hor,  aa- 
suredly  alio  was  exempt  from  original  sin. 

XXXI. 

St.  Peter  Daniian,  wlio  flourislied  in  tlio  tenth 
century,  entirely  excludes  Mary  from  tlie  ^Miilt  of 
Adam,  that  is  to  say,  original  sin  with  its  evil  con- 
cupiscence. Hero  is  what  lie  says :  "  The  flesh  of 
tlio  Virgin,  roceived  from  Adam,  admitted  none  of 
Adam's  guilt.'"  And  wliy?  Because,  replies  8t. 
An.ielm,  that  bright  luminary  of  tlie  eleventh  cen- 
tury, ''  it  was  litting  that  the  Virgin,  whom  God 
prepared  to  be  tlie  mother  of  his  only  Son,  should 
shine  with  a  purity  than  which,  mider  God,  none 
greater  can  bo  conceived.""  And  in  order  that  Tio 
doubt  might  arise  from  the  generality  of  these 
terms,  the  holy  Doctor,  afterwards  commenting  on 
the  12th  chapter  of  St.  Paul's  First  Epistle  to  the 
Corinthians,  explains  his  idea  more  clearly  by  these 
words :  "All  have  been  dead  in  sin,  whether  original, 
or  w.  fully  incurred ;  no  one  has  ever  been  excepted, 
save  only  the  Moth'^r  of  Go-^  ''"    Assuredly,  these 


*  "  Caro  Virginis,  ex  Adam  suinpta,  niaculas  Adam  non  admwifc." 
(Orat.  11  De  Nativ.  Maricc.) 

"  "  Decuit  at  Virgo,  quam  Deus  unigenito  Filio  siio  prteparnvit 
in  Matrem,  ed  puritate  niterot,  qud  major  sub  Deo  nequit  iutelligi." 
{De  Ooncoptu  Virginali,  cap.  XVIII.) 

'  "Orauesmortuisunt  inpeccatisslvooriginalibus,  si'  „  voluntato 
additis,  uemine  pvorsus  excepto,  demptii  Matre  Dei."  («t.  Auselni.) 


CONCEPTION    OF    MARY, 


81 


words  are  so  formal  and  precise,  that  they  require 
no  explanation. 

XXXII. 

In  the  course  of  the  thirteentli  century,  St.  Bona- 
venturo,  in  his  Second  Sermon  on  the  Blessed  Vir- 
gin, taught  that  "  our  Lady  was  full  of  grace  in  her 
sanctification,  a  grace  truly  preservative  against 
the  defilement  of  original  guilt.'"  Many  others 
preached  the  same  doctrine,  and  especially  the 
learned  and  meritorious  Order  of  Franciscans,  who 
always  professed  and  vigorously  defended  it. 


XXXIII. 

ST.  BERNARD  WAS  NEVER  OPPOSED  TO  THE  DOCTRINB  OF  THE  IMMA- 
CULATE CONCEPTION  OF  MARY — UK  IS  DEFENDED  AGAINST  SUCH  AX 
IMPUTATION. 

As  St.  Bernard  closes  the  series  of  the  Fathers  of 
the  Church,  it  is  proper  to  examine  here  whether 
he  was  really  of  the  contrary  opinion,  as  the  pro- 
fessors of  that  opinion  have  falsely  and  unjustly 
pretended.  Their  only  foundation  is  the  famous 
Letter  addressed  by  the  holy  Doctor  to  the  Chapter 
of  the  Church  of  Lyons,  when,  influenced  by  the 
example  of  other  particular  churches,  who  liad 
done  the  same,  it  adopted,  in  its  turn,  the  custom 


Domina  nostra  fuit  plena  gratiil  in  siid  sanctificatione,  gratifi, 
scilicet,  prseservativd  contra  fceditatem  originalis  culpae." 


82 


THE    IMMACULATE 


of  celebrating  the  feast  of  the  Immaculate  Concep- 
tion of  Mary.    The  holy  Abbot  exclaimed  against 
the  institution  of  that  festival,  and  it  is  quite  true 
that  he  declared  it  novel,  unknown  to  the  holy 
Fathers,   and    foreign   to   the    ecclesiastical  rite. 
"  Wherefore  we  wonder  much,"  wrote  he,  "  that 
some  are  now  pleased  to  desire  a  change  of  existing 
colors,  to  introduce  a  new  solemnity,  which  the 
ecclesiastical  rite  knows  not,  which  reason  approves 
not,  and  which  ancient  tradition  recommends  not." ' 
Without  entering  here  on  the  critical  examination 
of  the  question  whether  that  letter  is  wrongly  at- 
tributed to  the  holy  Doctor  (as  many  eminent  theo- 
logians think),  and  admitting  it,  on  the  contrary,  as 
authentic,  I  say  it  does  not  at  all  prove  St.  Bernard 
averse  to  our  opinion.     Let  us  see  how  he  justifies 
his  reprimand,  addressed  to  the  Chapter  of  Lyons, 
for  having  instituted  this  solemnity  :    "  For,  if  it 
thus  seemed  proper,  the  matter  should  have  leen 
first  referred  to  the  authority  of  the  Apostolic  See, 
and  not  to  act  thus  rashly  and  unadvisedly  on  the 
simple  notions  of  a  few  unlearned  persons.     I  had, 
indeed,  noticed  this  error  heretofore  amongst  some, 
but  I  chose  to  connive  at  it,  as  proceeding  from 
simplicity  and  devotion  to  the  Yirgin.     But,  hav- 


*  "  Unde  miramur  satis,  quod  visum  fuerit  hoc  tempore  quibua- 
dam  vestriim  voluisse  mutare  colovem  optimum,  novam  iiducendo 
celebritatera,  quam  ritus  ecclesiasticus  nescit,  non  probat  ratio,  non 
oommendat  antiqua  traditio." 


CONCEPTION    OP    MARY. 


83 


ing  detected  superstition  amongst  the  wise,  and  in 
that  famous  and  noble  church  of  wliich  I  am  spe- 
cially a  son,  I  know  not  how  I  could  longer  remain 
silent  without  great  scandal  to  you  all.  Yet  what 
I  have  said  is  by  no  means  prejudicial  to  thoc-e  of 
sound  wisdom ;  I  reserve  this  whole  matter,  with 
all  others  of  a  similar  nature,  for  the  special  exami- 
nation and  decision  of  the  Roman  Church,  and  am 
prepared  to  abide  by  its  decision,  even  if  it  be  of  a 
different  opinion." '  Here  the  holy  Doctor  stops. 
It  must  be  observed  that  at  that  period  the  feast  of 
the  Immaculate  Conception  of  Mary  was  not  yet 
solemnly  introduced  into  the  Church.  Still,  the 
faithful  and  the  clergy  of  some  places,  of  their  own 
accord,  honored  the  Mother  of  God  under  that  title 
and  by  that  festival.  Hence  it  was  that  St.  Bernard, 
full  of  zeal  to  banish  from  the  Church  all  the  errors 
and  inconveniences  which  might  be  introduced  by 
the  individual  mind,  considering,  on  the  one  side. 


1 « 


'  Nam,  si  sic  videbatur,  consulenda  erat  pvius  Apostolicse  Sedig 
auctoritas,  et  non  ita  prtecipitanter,  atque  inconsult^,  pauconim 
sequenda  simplicitas  imperitorum.  Et  ant6  qiiidem  apud  aliquos 
eiTorem  compereram,  sed  dissiraulabam  parcens  devotioni,  qu£e  do 
siinpliei  corde  et  amove  Virginis  veniebat.  Veruni  apud  sapientes, 
atque  in  famosd  nobilique  Ecclesia,  et  cujus  specialitei-  filius  sum, 
superstitione  deprehensa,  nescio  an  sine  gravi  ofFensd  etiam  vestri 
omnium  dissimulare  potuerim.  Qua5  autem  dixi,  absque  pioejudi- 
cio  sano  dicta  sint  sanius  sapientis;  Romanse  prajsertim  Ecclesia} 
auctoritati  atque  examini  totum,  sicut  et  cseteva,  qua;  hujusmodi 
sunt,  universa  reservo,  ipsius,  si  quid  aliter  sapio,  paratus  judicio 
emendare." 


84 


THE    IMMAOFT.  ATB 


-•♦- 


that  the  Holy  See  had  given  no  decision  on  thifl 
head,  and,  on  the  other,  seeing  it  adopted  by  a 
church  so  ancient  and  so  ilhistrious  as  that  of  Lyons, 
feared  lest  the  example  of  that  cluirch,  the  iirst 
planted  amongst  the  Gauls,  might  cause  the  solem- 
nity to  be  generally  propagated,  to  the  great  detri- 
ment of  the  rights  and  the  supreme  authority  of  the 
Roman  Church.     lie,  consequently,  disapproved, 
and  condemned  the  Chapter  of  Lyons  for  having 
taken  upon  itself  to  celebrate  and  institute  such  a 
festival,  without  having  first  consulted  the  Apos- 
tolic See :  "  For,  if  it  thus  seemed  proper,  the  mat- 
ter should  have  been  first  referred  to  the  authority 
of  the  Apostolic  See,  and  not  to  act  thus  rashly  and 
unadvisedly  on  the  simple  suggestions  of  a  few  un- 
learned persons."    If  he  adds  that  such  a  feast  was 
new,  and  neither  approved  by  reason,  nor  recom- 
mended by  tradition,  it  was  still  from  the  same  mo- 
tive, because  that  institution  took  place  without  the 
authority  of  the  Holy  See,  to  whose  judgment  he, 
moreover,  submitted  his  own  opinion  on  that  point 
and  on  all  others :  "  I  reserve  this  whole  matter, 
with  all  others  of  a  similar  nature,  for  the  special 
examination  and  decision  of  the  Roman  Church, 
and  am  prepared  to  abide  by  its  decision." 


OONOEPTION    OF    MAUY 


85 


XXXIV. 

IT  IS  PROBAnLK  THAT,  TN  lit,  lkTTKR  TO  TIIK  0AN0N9  OF  I.T0N8,  THE 
BAINT  SrOKE  OF  TIIK  '•  ACTIVK,"  AND  NOT  OK  THE  "rASHIVIc"  CONOEr- 
TION 

For  the  rest,  amongst  the  learned   who  liavo 
written  on  this  aul)ject,  some  liave  tliought  that  the 
Ahbot   of  Clairvaux,   when   cond(3raning,   in   tJio 
letter  quoted  above,  tlie  introduction  of  the  feast  of 
the  Immacuhite  Conception,  or  when  he  adds  in  his 
Sermon  on  the  Assumption :    "  If  she  contracted 
original  guilt  from  her  parents,  yet  Christian  piety 
forbids  us  to  think  that  she  was  less  sanctified  in 
the  womb  than  was  Jeremias,'"  meant  to  speak  of 
her  active  conception,  that  is  to  say,  that  in  which 
the  holy  parents  of  the  Virgin,  opere  maritali,  to 
use  the  language  of  the  schools,  "  invicem  conveni- 
entes,  proestiterunt  ea  quae  maxime  spectabant  ad 
ipsius  corporis  formationem,  organisationem  et  dis- 
positionem  ad  recipiendam  animam  rationalem  a 
Deo  infundendam  ;"  and  that  he  did  not  mean  to 
speak  of  the  passim  conception,  that  is  to  say,  the 
infusion  of  the  soul,  and  its  union  with  the  body 
already  formed  and  duly  organized,  the  passive 
conception  which  takes  place  precisely  "  at  the  mo- 
ment when  the  rational  soul  is  united  to  the  body 


1  u 


'  Quod  si  originalem  mactilam  a  parentibus  traxit,  sed  minus 
Jeremia  sanctificatam  in  utero  credere  prohibet  pietas  Christiana." 


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86 


THE    IMMACULATE 


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i: 


composed  of  all  its  members  and  organs,''  *  as  we 
have  proved  from  the  beginning.  Th  :)se  who  main- 
tain that  St.  Bernard  spoke  of  the  active,  instead  of 
the  passive  conception,  found  their  opinion  on  the 
very  text  of  the  same  letter,  where  the  holy  Doctor 
says :  "  Whence  is  the  sanctity  of  the  Conception  ? 
Is  she  said  to  be  holy  before  she  exists ;  since  she 
did  not  exist  before  she  was  conceived  ?  or  was 
there  sanctity  in  the  conception  itself  inter  mari- 
tales  amfiplexus,  so  that  she  was  conceived  and 
sanctified  at  one  and  the  same  time  ?  Not  even  this 
does  reasoh  admit.  For  how  can  there  be  sanctity 
without  the  sanctifying  Spirit?  ....  If  then  she 
could  not  be  sanctified  before  her  conception,  inas- 
much as  she  did  not  exist ;  nor  in  her  conception, 
on  account  of  the  sin  by  which  it  was  accompa- 
nied; it  follows  that  she  must  have  been  sancti- 
fied in  the  womb  after  her  conception,  which 
sanctification,  having  excluded  sin,  made  her  nati- 
vity holy,  though  not  her  conception." "  Assuredly, 


*  "  lUo  ipso  instanti,  quo  rationalis  anima  corpori  omnibus  mem- 
bris  ao  suis  organis  constanti  unitur." 

'  "  Unde  Conceptionie  sanctitas  ?  An  dicitur  antd  sancta  esse, 
qu^m  esse ;  siquidem  non  erat  antequam  conciperetur :  an  forte 
inter  amplexus  maritales  sanctitas  se  ipsi  Conceptioni  immiscuit, 
ut  simul  sancificata  fuerit  et  concepta  ?  Ne  boc  quidem  admittit 
ratio.  Quomodo  enim  sanctitas  absque  Spiritu  sanctificante? 
Aut  sancto  Spiritui  societas  cum  peccato  fuit?  Aut  certd  pecca- 
tum  quomodo  non  fuit,  ubi  libido  non  defuit?  Si  igitur  ante 
oonceptum  sui  sanctificari  non  potuit,  quoniam  non  erat ;  sed  nee 


CONCEPTION    OF    MART. 


87 


these  words  seem  sufficiently  strong  vo  authorize 
the  conclusion  that  the  holy  Doctor  meant  to 
speak,  riot  of  the  passive  conception,  but  of  the  ac- 
tive conception  only.  If  this  interpretation  were 
admitted,  all  difficulty  would  vanish,  and  the  doc- 
trine of  the  Abbot  of  Olairvaux  would  be  found  in 
perfect  accordance  with  ours. 


XXXV. 

Any  one  who 'refused  to  admit  this  intei-pre- 
tation,  which  seems  to  us  just  and  reasonable,  arid 
would,  on  the  contrary,  maintain  with  Mabillon 
that  St.  Bernard  was  unfavorable  to  us,  would  still 
have  to  admit  that  the  holy  Abbot  professed  a 
most  tender  devotion  for  Mary,  that  he  showed 
himself  a  most  ardent  defender  of  her  privileges, 
and  that  it  certainly  never  was  his  intention  to  de- 
tract in  any  degree  from  the  dignity  of  the  Mother 
of  God.     It  must  also  be  admitted  that,  whatever 
might  then  have  been  the  opinion  of  the  holy  Doc- 
tor on  this  subject,  if  he  lived  in  our  days,  when 
the  Church  has  long  since  established  the  feast  of 
the  Conception,  he  would  not  only  defend  it,  but 
would  rejoice  beyond  measure  in  that  great  privi- 


in  ipso  quidem  conceptu  propter  peccatum  quod  inerat;  restat  ut 
post  conceptum  in  utero  jam  existens  sanctificationem  accepisse 
credatur,  qua5  excluso  peccato  sanctam  fecerit  nativitatem,  non 
tamen  et  conceptionem." 


88 


THE    IMMACULATE 


lege  bestowed  by  the  heavenly  Father  on  tba 
Blessed  Virgin,  in  having  preserved  her  from  ori- 
ginal sin.  And  if  he  formerly  treated  our  opinion 
as  mjperstitim^,  he  would  now  term  it  pious, 
being  instructed  and  enlightened  by  the  example 
of  the  Roman  Church ;  he  would  devoutly  and 
spontaneously  exclaim  with  us:  "Thou  art  all 
fair,  O  Mary,  and  there  is  no  spot  in  Thee." 


XXXVI.       . 

8T.  THOMAS  IS  EXONERATED  FROM  THE  CHARGE  OF  DENYING  THE 
IMMACULATE  CONCEPTION  OF  MARY-PASSAGES  FROM  HIS  WORKS 
WHICH  ARE  FAVORABLE  TO  ,IT. 

Let  lis  now  isee  what  was  the  real  opinion,  on  this 
subject,  of  another  illustrious  Doctor,  St.  Thomas 
of  Aquinas,  a  great  luminary  of  the  Church  of 
God,  and  justly  deserving  of  the  glorious  title, 
Angel  of  the  School.     Much  stress  is  laid  on 
the  authority  of  this  holy  Doctor,  who  is  made  to 
pass  for  the  head  of  the  opposite  party.     Even  if 
that  were  true,  his  authority  would  still  be  inferior 
to  that  of  the  Church,  who  has  instituted  the  feast 
of  the  Immaculate  Conception  of  Mary.    But  is 
it,  indeed,  true  that  St.  Thomas  was  opposed  to 
this  special  privilege  of  Mary  ?    If  we  take  note  of 
what  he  has  written  in  his  Sixth  Opuscule,  "  On 
the  Love  of  God  and  our  JSTeighhor,''   we  shall 
be  mduced  to  draw  a  very  different  conclusion: 


CONCEPTION    OP    MARY 


89 


"The  supreme  Artificer,"  says  he,  «  for  the  better 
display  Of  his  art,  made  one  mirror  of  surpassing 
brightness,  cleaner  than  the  Seraphim,  so  that 
nothing  purer  could  be  conceived,  unless  God  him- 
self, namely,  the  person  of  the  most  glorious  Vir- 
gin, concerning  whom  Anselm  wrote;  'It  was 
meet  that  the  conception  of  that  Man  should  he  of 
the  most  pure  Mary,  so  pure,  that  under  God, 
nothing  purer  could  he  conceived.^ ' 


XXXVII. 

In  the  first  book  of  Sentences,  l).tinct.  44, 
quest.  1,  art.  3,  he  thus  expresses  himself:  "By 
purity  is  meant  a  departure  from  the  contrary, 
and,  consequently,  a  creature  may  be  found,  than 
which  nothing  can  be  purer  amongst  created  things, 
if  it  be  infected  by  no  taint  of  sin  ;  and  such 
was  the  purity  of  the  Blessed  Virgin,  who  was 
exempt  from  original  and  actual  sin.  She  was, 
however,  under  God,  inasmuch  as  she  had  the  ca- 
pacity of  sinning.""  And  here  it  must  be  observed 


De  dilectione  Dei  et  proximi.  .  .  .  "Fecit  summus  artifex,  in 
ostensionem  pleniorem  artis  suae,  speculum  unum  clarissimo  clarius 
Seraphim  tersius,  ut  purius  intelligi  non  posset,  nisi  Deus  esset,' 
personam,  scilicet,  gloriosisahnoe  Virginia,  de  quo  Anselmus  : 
Decebat  illius  conceptio  hominis  de  Marid  puriasimd  Jieret,  ed 
puritate,  quce  major  sub  Deo  nequit  intelligi." 

"  "  Puritas  intenditur  per  recessum  k  contrario,  et  ideo  potest 
aliquid  creatum  reperiri,  quo  nihil  purius  esse  possit  in  rebus  ere- 


90 


THE    IMMACULATE 


that  the  Angelic  Doctor,  speaking  of  the  Yirgin, 
does  not  confine  himself  to  the  words,  "  she  was 
free  from  all  sin,  both  original  and  actual," '  which 
might  also  be  said  of  Jeremias,  and  John  the  Bap- 
tist, and  indeed  of  all  children  born  in  sin,  after 
the  reception  of  baptism,  whereby  it  is  effaced  in 
them ;  but  he  says  of  Her  that  "  she  was  exempt 
from  all  sin,  both  original  and  actual.'"    Now  if 
Mar;}  was,  according  to  St.  Thomas,  exempt  from 
original  sin,  it  is  evident  that,  according  to  him, 
she  never  contracted  it ;  because,  if  she  had  once 
contracted  it,  even  for  an  instant,  it  could  not 
be  said  that  she  was  exempt  from  it  {immimis). 
Hence  the  holy  Doctor  establishes  a  comparison  be- 
tween the  purity  of  God,  and  that  of  the  Blessed 
"Virgin,  saying  that  "  neither  God  nor  the  most 
Blessed  Yirgin  ever  sinned  ;"  *  with  this  difference, 
however,  that  God  is  by  nature  exempt  from  sin, 
while  the  Blessed  Yirgin  has  been  preserved  from 
it  by  a  special  privilege. 


XXXVHI. 

Nevertheless,  our  adversaries  bring  forward  no 


atis,  si  nulla  contagione  peccati  infectum  sit,  et  talis  fuit  puritas 
B,  Vii'ginis  quae  kpeccato  originali  et  actuali  immunis  fuit.  Fuit 
tamen  sub  Deo,  quatenus  fuit  in  potentid  ad  peccandum." 

*  "  Omni  peccato  originali  et  actuali  caruisse." 

"  "  Ab  omni  peccato  originali  et  actuali  iimrms^  fuit." 

•  "  Quod  ceo  Deus,  nee  Beatiesima  Virgo  unquam  peccaverini" 


CONCEPTION    OF    MARY. 


91 


less  than  fifteen  passages  in  proof  of  their  assertion 
that  the  Angelic  Doctor  was  opposed  to  the  Imma- 
culate Conception  of  Mary.  These  passages  are 
chiefly  taken  from  the  Third  and  Fourth  books  of 
Sentences,  from  his  Quodlihet,  from  the  Commen- 
taries, both  on  the  3rd  Psalm,  and  on  the  Apoca- 
lypse, and  finally  from  the  Summa.'  In  these 
places  it  is  said  that  « the  Blessed  Virgin  was  con- 
ceived in  original  sin." ' 

XXXIX. 

THE  WBITINaS  OF  THB    HOLV    DOCTOR  HAVB    BEEN    AtTERED  IN  gOHB 

PLACES. 

Now,  how  are  we  to  reconcile  St.  Thomas  with 
St.  Thomas?    How  explain  his  having,  on  the 
same  subject,  taught  two  doctrines  wholly  opposed 
one  to  the  other,  that  is  to  say,  one  favorable 
to  the  Immaculate  Conception  of  Mary,  and  the 
other  contrary  to  it?    Did  he  retract  the  former, 
when  he  came  to  maintain  the  latter?     Not  so. 
Did  he,  then,  contradict  himself?  or  rather,  when 
he  said  that  Mary  had  contracted  original  sin,  did 
he  forget  that  he  had  before  declared  her  exempt 
from  that  sin  ?     To  contradict  himself  was  not  the 
part  of  a  Doctor  such  as  the  Angel  of  the  Schools, 
profoundly  philosophical,  whose  works  are  all  ad- 


*  HI  Part.  Quest  27,  a.  1.  seq. 

Virgo  Beata  in  originaU  pecoato  fiiit  concepta." 


92 


THE     IMMACULATE 


ii 


mirably  connected  with  eacli  other,  and  who, 
mDreover,  maintains  throughout  the  most  perfect 
consistency.  How  then  are  we  to  explain  this 
mystery,  without  wounding  the  honor  of  the  holy 
Doctor,  and  weakening  his  authority  ?  The  mys- 
tery will  at  once  disappear,  if  a  comparison  be  in- 
stituted between  the  old  and  the  new  editions  of  the 
works  of  this  great  Doctor,  and  if  it  be  clearly 
proved  that  many  of  his  works,  especially  those  in 
which  he  treats  of  the  Conception  of  Mary,  have 
undergone  either  suppressions  or  evident  altera- 
tions. Of  this  we  have  ample  and  imposing  testi- 
mony from  some  of  the  most  learned  and  respect- 
able writers  of  the  illustrious  Order  of  Dominicans. 
Let  us  quote  some  of  the  most  important.  Bishop 
Wielmo,  in  his  book  Pro  defensione  Sancti  ThomcB^ 
speaks  thus :  "  Still  more  execrable  is  that  which 
certain  wicked  men  have  done,  either  for  the  pur- 
pose of  weakening  the  authority  of  Thomas,  or,  as 
I  think,  to  prop  and  to  prove  by  the  testimony  of 
so  great  a  man,  some  opinion  of  theirs,  which  was 
a  subject  of  controversy."  ^  Giles  of  Rome,  w^ho 
was  the  beloved  and  devoted  disciple  of  the  An- 
gelic Doctor,  composed,  a  few  years  after  the  Saint's 
death,  a  book,  entitled :  Castigatorium  in  Corriip- 


*  "  Execrabilius  est,  quod  nequam  et  scelesti  homines  quidam, 
vel  ad  Thomse  auctoritatem  enervaudam,  vel,  ut  ego  quidem  arbi- 
tror,  ad  suam  aliquam  opinionem,  quae  in  controversiam  vertebatur, 
tanti  viri  testimoniis  fulciendam  et  comprobandam  egerunt." 


CONCEPTION    OF    MART. 


93 


lorem  Libroi~um  Tlwmm  Apdnatie   Richard  Kla- 
poel,  Ilervy  Noel,  WiUia.n  Messelech,  John  of 
Pans  W,l  ,am  Bollionio,  Nicholas  Madense,  Dm- 
andclle  and  Archbishop  H„go,  all  members  of  the 
boly  Institute  of  the  Dominicans,  have  also  written 
sh-ongly  agmnst  those  who  had  altered  the  writings 
of  St  Thomas    And  John  NicolaV,  in  his  Preface  to 
he  edition  of  the  Works  of  the  holy  Doctor,  pub- 
hshed  in  Pans  in  1663, attests  and  declares:  "that 
he  had  purged  the  text  of  the  Summa  of  St.  Thomas 
not  on  y  of  typographical  errors,  but  still  more  of 
all  faet,tK,„s  things,  deliberately  left  therein,  which 
perver  ed  the  true  sense,  or  the  historical  truth  and 
mcenty;  that  he  had  also  filled  up  several  gaps 
and  vacancies  to  keep  „p  the  thread  of  the  text, 
otherwise  interrupted,  and  leaving  the  reader  in 
doubt  for  want  of  the  full  sense,  or  leading  him 
into  error  by  a  wrong  meaning.'" 

XL. 

UiMPtM   OF  THESE  I»TE11P0I,ATI0118. 

In  proof  Of  this  truthful  assertion  of  the  learned 
Dominican  NicolaJ,  we  have  the  testimony  of  the 
ancient  editions  of  the  Commentary  on  the  third 

4f  ?'°  '"  ""'  °°''™''"  "'  '"^  ^'^^^'^^^^^^> 

^n^i^Z^T"^  ?"  '";'""*  "°°  *  typographiei.  tant.'.m 

«l.aB,  qoielegito.™  wnsum,  velhUtoricam  8in«riUI*m. 

6 


94 


THE    IMMACULATE 


l! 


chapter  of  St.  Paul's  Epistle  to  the  Galatians,  where 
St.  Thomas  says :  "  Amongst  all  women,  I  do  not 
find  one  wholly  exempt  from  sin,  at  least  origmal, 
or  venial,  except  only  the  Virgin  Mary,  most  pure 
and  most  worthy  of  all  praise,  who  was  entirely  ex- 
empt from  sin  both  original  and  venial."*    This 
exception,  so  clear  and  so  positive,  made  by  the 
holy  Doctor,  is  not  to  be  found  in  the  later  editions, 
that  is  to  say,  in  those  now  in  circulation,  and  in 
the  hands  of  the  learned.     So,  in  the  present  edi- 
tions of  tlio  Summa,  Hid  part,  quest.  27,  art.  2,  St. 
Thomas  is  made  to  say  that  "  neither  before,  nor  in, 
but  after  animation  she  was  cleansed  from  original 
sin  and  sanctified;'"  whilst,  in  the  Seville  manu- 
script,  in  that  preserved  in  the  Dominican  Con- 
vent  in  Marseilles,  and  some  others,  these  words 
do  not  occur  at  all  in  the  passage  cited.    So  true  is 
this,  that  the  Dominican  Bromiardo,'  quoting  the 
passage  just  referred  to,  makes  no  difliculty  in  af- 
firming  that  "  St.  Thomas  (Hid  part,  que^t.  27,  art. 

^^i^emque,  pervertcrent;  hiatus  quoque  plures,  et  lacunaB  im- 
plevisse  ad  supplendani  seriem  textvis,  qu«5  alioqum  nulla  erat,  ac 
dubium  lectorem  relinquebat  propter  non  s.  tia  plenum  sensum,  vel 
in  errorem  imlucebat  propter  sensvim  iUegitimum."  ^ 

>  "Mulierem  ex  omnibus  non  inveni,  quro  4  peccato  omnmo  im- 
munis  esBet  ad  minus  originis,  vel  veniali;  excipitur  purissima  et 
omni  laude  dignissima  Virgo  Maria.  qu«  omnmo  immunis  fuit  ft 

peccato  originali  et  veniali."  „„:,^-, 

•^  "  Nee  ante  animationem,  nee  in  ammatione,  aed  post  anima 

tionem  sanctificatam,  et  h  peccato  originali  mundatam  fuisBe. 
»  InSaramft  prredicantium,  Verbo  Maria,  art.  2,  n.  10. 


II 


95 


CONCEPTION     OP     MART. 


2)  places  the  excellence  of  her  sanctification,  as  to 
priority  of  time,  in  this,  that  she  was  sanctified  in 
her  animation,  that  is,  in  the  union  of  her  soul  with 
her  body  m  her  mother's  womb,'"  which  signifies 
that  Mary  was  immaculate  in  her  passive  concep- 
tion, or  rather  that  her  soul,  prevented  by  sancti- 
tying  grace,  was  exempt  from  original  sin. 

XLI. 

It  is  needless  to  cite  all  the  passages  wherein 
alterations  or  suppressions  have  been  made  in  the 
text  of  the  holy  Doctor,  but  even  in  the  4th  Opus- 
cule On  the  Angelical  Salutation  there  is  one  re- 
markable  instance,  where,  according  to  the  testi- 
mony  of  Salmeron  and  Peter  Canisius,  the  Saint 
said  that  Mary  was  "most  pure  in  regard  to  every 
tault,  because  she  never  incurred  the  guilt  of  either 
original  or  actual  sin;'"  words  which  have  been 
suppressed  in  the  recent  editions. 

If  then,  in  the  works  of  the  holy  Doctor,  there 
are  passages,  and  these  beyond  the  reach  of  suspi- 
cion, which  favor  our  doctrine ;  and  if  it  can  be 
proved  that  other  passages  contrary  to  that  same 

8ui  antof     *«•"P°"^P"«"t'»t«"».  in  hoc.  q«od  eanctificata  fuitin 


96 


THK     IMMACULATE 


doctrino  diflfer  from  the  ancient  and  original  text 
of  the  author,  and  are  consequently  mntilated,  al- 
tered and  falsified ;  the  very  rules  of  sound  criti- 
cism require  that  wo  hold  by  the  first  rather  than 
the  second,  and  that  it  is  by  the  former,  and  not  the 
latter,  that  we  ascertain  the  real  opinion  of  St.  Tho- 
mas of  Aquinas. 

XLH. 

And  we  are  the  more  bound  to  judge  thus,  inas- 
much as  St.  Thomas  has  himself  established  the 
principles  to  prove  that  Mary,  in  her  happy  Con- 
ception, was  exempt  from  original  sin.  It  is  true, 
the  Angelic  Doctor  has  taught  that  "  a  festival  can- 
not be  celebrated,  except  for  something  holy :" ' 
but  the  Church  celebrates  the  Feast  of  the  Imma- 
culate Conception  of  Mary  ;  her  Conception  was, 
therefore,  holy.  He  likewise  taught  and  wrote: 
"  It  cannot  be  doubted  that  the  most  Blessed  Vir- 
gin was  born  without  original  sin,  because  the 
Church  celebrates  her  Nativity." '  Kow,  the  Church 
also  celebrates  and  solemnizes,  by  precept,  the  Con- 
ception of  Mary ;  hence  we  cannot  doubt,  accord- 
ing to  St.  Thomas,  that  Mary  was  conceived  with- 
out original  sin.  Thus,  if  we  would  not  suppose 
(and  the  supposition  would  be  wholly  unjust  and 

*  **  Non  posse  featura  celebravi,  nisi  de  Sancto." 
«  "  Dubitari  non  posse  Beatissimam  Virginem  sine  poccato  ori- 
ginali  natam  esse,  quia  Ecclesia  ejus  Netivitatem  celebrat." 


OOKOEPTION    OP    MART. 


or 


nnfonndod  that  the  Angolic  Doctor  wished  to  act 
m  contradicfon  to  his  own  principles,  we  ml 
reasonably  conclude  that,  if  he  lived  now  when  tl 
whole  Church  is  unanimous  in  honorinl'and  venl 
ratmg  the  Conception  of  the  Mother  of  God  JZ- 
maculate,  he  would  not  only  embrace  the  doct.  "« 
uch  we  maintain,  but  he  would  defend  it  "h 
a  1  the  power  of  his  mighty  geaius.    This  has  been 

rsci:  VtT'''^  "  ^'^'"  ''■*^'"  of  "'«  Thorn- 
'to  School,  John  of  St.  Thomas,  who,  in  the  Ct 

P«rt,  d,stmc  2,  on  the  doctrine  of  St.'Tl .om^,  „t' 
2,  expresses  himself  as  follows  :  "Speaking  accord 
011  1  r?'  ?fS'- Thomas,  sLe  thf  Za„ 
Church  celebra  es  the  Feast  of  the  Conception,  we 
are  bound  to  think  of  it  as  the  Church  does  a^d 
thus  would  St.  Thomas  himself  think."  ■    A^;  ""e 

iofi:Vo"™  ""f '"'"™''"""  - "-  <j- 

ime  of  St.  Thomas,  with  regard  to  the  present  ques- 

ZrL:-T/'r  «-«"-'-*  of  cLdinal  S- 
d.ate,   entitled  Innocentia  Yindioata,  where  the 

XL  C ''""?™^??  '°  ''^""-'-'^  'he  Immt 
vely  taken  from  the  Angel  of  the  School.  For  us 
>t  suffices  to  conclude  that  the  holy  Doctor  is  not 

^J^^^hmAsince  he  teaches  doctrines  and  estab- 


1  « 


tentiia  cenaere  r^-ln    ^•I^'^'"'^'  ^P^'-t^'  vice  verad  de  his  sea- 
censere,  et  sio  Divua  Thomaa  eemeret" 


98 


THE    IMMACULATE 


^ 


lishes  principles  by  which  it  is  maintained  and  de- 
monstrated. 

xLni. 

DOCTRINE  OF  THK  THEOLOQI\I*S   ON   THIS  SUBJECT. 

Finally,  it  remains  for  us  to  ascertain  what  was 
the  doctrine  of  the  theologians  who  succeeded  the 
holy  Fathers  in  defence  of  the  truth,  and  whose  au- 
thority, on  that  very  account,  is  certainly  worthy 
of  all  respect  in  questions  relating  either  to  faith  or 
ecclesiastical  discipline. 

XLIV. 

8T.    DOMINICK  A   DEFSNDER  OF  OUR  DOCTRINE. 

We  shall  commence  this  series  v/ith  the  holy 
founder  of  the  illustrious  Order  of  Preaching  Friars, 
St.  Dominick,  who  was  a  gieat  light  of  the  Church 
of  God.  There  is  in  the  city  of  Barcelona  a  very 
ancient  and  valuable  table,  probably  brought  from 
Toulouse,  giving  an  account  of  the  disputes  which 
took  place  between  St.  Dominick  himself  and  the 
Albigensian  heretics.  There  we  find  this  gr-^phic 
and  simple  narrative :  "  St.  Dominick,  the  glorious 
father  of  the  Order  of  Preachers,  came  to  Toulouse 
for  the  defence  of  the  Oiurch,  which  he  confirmed 
by  miracles.  The  Albigenses  principally  asserted 
three  errors  :  first,  that  Christ  was  not  He  who  is 
now  said  to  have  come,  and  who  was  to  redeem 


CONCEPTION    OF    MARY. 

"'  — »< — ■ 


99 


mankind  ;  second^  that  the  consecrated  host  did  not 
contain  the  real  body  of  Christ ;   third,  that  as 
Adam  was  formed  of  pure  and  undefiled  clay  in 
the  plain  of  Damascus,  so  He  who  was  to  redeem 
mankind  should  be  born  of  an  Immaculate  Virgin. 
But  the  Virgin  who  is  called  the  Mother  of  Christ 
was  defiled  by  original  sin ;  therefore,  the  offspring 
of  such  a  Virgin  was  not  He  who  was  to  redeem 
the   world.     Against  these   errors,  St.  Dominick 
composed  a  little  treatise  concerning  the  body  of 
Christ,  affirming  that  Christ  did  redeem  mankind, 
and  with  unerring  truth  confessing  that  Christ  was 
indeed  born  of  an  Immaculate  Virgin  ;  whereupon, 
the  Albigenses  rising  furiously  against  the  same 
Blessed  Dominick,  maintained  that  that  Virgin 
was  conceived  in  original  sin ;  and  Blessed  Domi- 
nick replied,  as  is  stated  in  his  book,  that  what  they 
said  was  untrue,  because  the  Virgin  Mary  is  she  of 
whom  the  Holy  Ghost  said  by  the  mouth  of  Solo- 
mon :  <  Thou  art  all  fair,  my  beloved,  and  there  is 
no  spot  in  thee.'    Finally,  the  heretics  still  persist- 
ing in  their  erroneous  opinion,  recourse  was  had  to 
a  miracle,  namely,  that  Blessed  Dominick  should 
cast  his  book  into  a  blazing  furnace,  and  that  if  it 
were  not  burned,  they  should  believe  :  and  Bbssed 
Dominick  threw  the  book  into  the  furnace,  and  it 
was  taken  out  uninjured.'"    This  miracle  is  men- 


I « 


Dorninicus  sanctus  et  glorioaus  Pater  Ordinis  Pr»dicAtoi-nm 


100 


THE    IMMACULATE 


•It 


tioned  by  Peter  Canisivis,  in  his  1st  Book  On  the 
Mother  of  God,  cli.  YII ;  by  Salmeron,  in  his  Com- 
mentary On  the  Epistle  to  the  Romans ;  and  by 
the  Cistercian  Pierre  de  Yaiix-Cernai  in  his  His- 
tory of  the  AlUgenses,  ch.  YIIL  After  these,  Go- 
tescalc,  who  lived  before  Sixtus  IV,  affirms  and 
maintains  (in  his  Sermon  on  the  Conception  of  the 
Blessed  Virgin)  that,  in  the  book  against  the  Albi- 
genses,  of  which  we  have  ah-eady  spoken,  St.  Domi- 
nick  defended  the  opinion  that  Mary  was  preserved, 
that  is  to  say,  exempted  from  original  sin.    Snarez, 

yenit  Tolosam  pro  Ecclesite  defensione,  quam  miraculis  confirma- 
vit.     Albigenses  affirmabant  principaliter  tres  errores:   primus, 
quod  Christus  non  erat  ille  qui  jam  dicitur  venisse,  et  qui  debebat 
redimere  genus  huraanum;  «ec«rtrfw.s.  quod  hostia  consecrata  non 
continebat  verum  corpus  Christi;    terfms,  quod  slcut  Adam  for- 
matus  fnerat  in  campo  Damasceno  ex  Into  mundo,  et  non  macu- 
lafco  ;  sic  ille„  qui  redimere  debebat  genus  humanum,  nasci  debebat 
ex  Virgine  non  raaculata.     Sed  Virg'o  quae  dicitur  Mater  Christi 
fuit  maculata  per  culpam  originalum  ;  ergo  natus  ex  tali  Virgine 
non  est  ille  qui  debebat  mundum  redimere.     Contra  quoa  crrores 
sanctus   Dominions   fecit  quemdam  libellum  de  Corpore   Christi, 
affirmando  quod  Christus  redemit  genus  humanum,  et  firmissima 
veritate  confitendo,  Christum  nntum  do  Yirgine  Immaculata;  et 
Albigenses  furiosi  insurgendo  contra  ipsum  B.  Dominicum  dice- 
bant'quod  ilia  Virgo  concepta  fuit  in  peccato  originali;   et  B. 
Domiuicus,  prout  continctur  in  suo  libello,  ruspondebat,  quod  non 
erat  verum  quod  dicebant,  quoniam  Virgo  Maria  est  ilia,  de  qu& 
Spiritus  Sanctus  per  Salomonem  dicit :    Tota   pulchra  es,  arnica 
mea,  et  macula  non  e?t  in   te.     Finaliter  existentes  hfcretici  m 
eorii'm  erronea  intentione,  veneruut  ad  miraculi  experientiam,  vi- 
delicet, quod  B.  Dominicus  projiccret  libellum  smun  in  quodam 
furno  ardente,  et  si  ibi  non  combureretur,  crederent:  et  B.  Do- 
minicue  projecit  ilium  in  furno  ardente,  et  libellus  inustua  exivit." 


CONCEPTION    OF    MART. 


»« 


101 


3  p.  q.  2r,  d,  3,  sect.  15  ;  Yasquez,  dist.  17,  and 
othe^,  speak  of  this  book  of  St.  Dominick.  In  it 
the  baint  thus  expresses  himself:  "As  the  first 
Adam  was  formed  of  virgin  earth,  still  uncursed, 
It  was  fitting  that  it  should  be  the  same  with  re- 
gard to  the  second  Adam.'" 

Thus,  from  the  document  which  we  hare  iust 
transcnbed,  whose  authority  cannot  be  disputed,  it 
seems  clear  that  the  glorious  St.  Dominick  professed 
hke  ourselves  the  doctrine  that  Mary  was  exempt 
from  origmal  sin,  which  is  equivalent  to  saying  that 
her  Conception  was  immaculate. 


XLV.  , 

ST.  yaasHT  naam  dii-inds  oue  DoorRmii. 

It  is  confidently  asserted  of  St.  Vincent  Fe.rier 
who  flourished  in  the  fifteenth  century  (1419)  that 
he  was  opposed  to  our  doctrine.  But  those  who 
think  so  have  probably  never  had  the  opportunity 
of  reading  his  Second  Sermon  On  the  Watinty, 
where  the  Saint  speaks  of  Mary's  Conception  ir^ 
diesc  terms:  "Think  not  that  it  was  as  with  us, 
who  are  conceived  in  sin  ;  for,  as  soon  as  her  soul 
was  created,  it  was  sanctified,  and  immediately  the 
angels  m  heaven  celebrated  the  Feast  of  the  Con- 


<iiota  foiortu.,  ita  deoBiUn  8«oundo  Adam  fieri." 


102 


THE    IMMACULATE 


ception."'    The  same  saint,  in  another  sermon  en- 
titled The  Conception  of  the  Blessed  Virgin,  says: 
"  Of  no  saint  was  the  Conception  ever  solemnized ; 
none  but  those  of  Christ  and  the  Virgin." '    Now 
if,  according  to  the  exact  doctrine  of  the  Angelic 
Doctor,  it  is  only  saints  whose  festivals  are  solem- 
nized, and  if,  according  to  St,  Vincent  Ferrier,  it  is 
only  the  Conceptions  of  Jesus  and  of  Mary  that  are 
celebrated,  it  follows  that,  according  to  the  same 
St.  Vincent,  the  Conception  of  Mary  was  exempt 
from  original  sin :  otherwise  it  could  not  be  qualified 
as  holy,  or  a  feast  instituted  in  its  honor.    Finally, 
in  a  note  placed  on  the  margin  of  a  manuscript  con- 
taining the  Summa  of  St.  Thomas,  p.  3,  q.  27,  art. 
2,  ad.  3,  v/e  read  these  words  written  by  St.  Vincent 
Terrier's  own  hand :  "  The  Blessed  Virgin  was  ex- 
empt from  original  and  actual  sin.'"     Cardinal 
Sfondrate  testifies  that  this  manuscript  was  pre- 
served, before  the  recent  disturbances  in  Spain,  in 
the  Dominican  convent  of  Alcaniz.     I  know  not 
what  more  could  be  desired  to  prove  that  St.  Vin- 
cent Terrier  also  maintained  that  Mary  was  con- 
ceived without  the  least  stain  of  original  sin. 


»  "  Non  credatis  quia  fuerifc  sicut  in  nobis,  qui  in  peccntia  conci- 
pimur;  sed  statim  ac  anima  fuit  creata,  fuit  sauctificata,  et  statim 
angeli  in  coelo  celobrarunt  festum  Conceptionis." 

"  "  De  nuUo  sancto  fuit  festum  Conceptionis,  nisi  Christi,  et  Vir- 


ginis 


"  B.  Virgo  fuit  immunis  a  peccato  originali  et  aotuali." 


CONCEPTION    OF    MART 


103 


XLVI. 

IT  WAS   ALSO  THK  OPINION   OF  ALBERT  THE  GBEAT. 

Albertus  Magnus,  who  was,  as  every  one  knows, 
the  preceptor  of  St.  Thomas,  says  in  his  book  On 
the  Praises  of  the  Virgin,  on  the  word  missus  : 
"This  Virgin  was  the  only  one  excepted  from  the 
common  rule  :  «all  sinned  in  Adam.'"'    He  adds 
in  his  Bihlia  de  Maria,  on  the  Gospel  of  St.  Luke  : 
"The  guilt  of  sin  is  threefold,  to  wit,  original,  mor- 
tal and  venial.     Now,  the  most  Blessed  Virgin 
Mary  was  exempt  from  this  triple  woe."'    Let  it 
not  be  said  that  by  these  words  Albert  the  Great 
meant  to  convey  the  idea  that  Mary  was  purified 
from  original  sin,  and  not  that  she  had  never  con- 
tracted it;  for,  Albert  the  Great  speaking  in  the 
same  way  of  original  and  actual  sin,  it  follows  that 
as  the  Virgin  never  contracted  any  actual  fault,  so 
also  must  she  never  have  contracted  the  original 
fault.    It  is  true  that  in  other  places  Albertus  Mag- 
nus seems  to  deny  the  Immaculate  Conception  of 
Mary ;  but  we  must  either  conclude  that  he  changed 
his  opinion  on  this  question,  or  rather  that  some 
fanatical  partisan  of  the  contrary  doctrine  altered 
his  writings,  as  they  did  those  of  St.  Thomas,  which 
we  have  already  proved. 

*  De  laudihus  Virginia n?">«M« ;  "  Hsec  Virgo  sola  d  com- 

muni  ilia  regiila  excipitur:  omn,  j .  .  Adam  peccaverunt." 

'  "  Vffi  culpae  est  triplex,  scilicet  originalis,  mortalis  et  vemalis : 
porro  sins  isto  triplici  vae  fuit  Beatissima  Virgo  Maria." 


104 


THE    IMMACULATE 


XL  VII. 

JOHN   OF  VITERBO,  AN  ADVERSARY  OF  THE  PIOUS  OPINION,  BKCAMK  n» 
DEFENDER — REASON  OF   THIS    CHANGE. 

Eaynaiid  *  says  of  John  of  Yiterbo,  who  was  also 
a  Dominican :  "  John  of  Yiterbo  wrote  a  whole 
work  on  the  Immaculate  Conception,  of  which  I 
find  this  abridgment,  for  the  entire  work  I  have 
not  seen.  The  author  proves  that  because  it  is  the 
height  of  infamy  to  be  born  in  tlie  wrath  of  God, 
in  the  darkness  of  guilt  and  in  iniquity,  so  the  Con- 
ception of  the  Yirgin  must  have  been  Immaculate. 
That  it  is  the  particular  opinion  of  St.  Thomas  and 
of  the  true  Order  of  Preachers,  that  the  Blessed 
Yirgin  has  never  been  subjected  for  one  instant  to 
the  anger  of  God.  That,  since  Christ  chose  rather 
to  have  his  own  birth  doubted  than  the  character 
of  his  Mother,  choosing  to  be  born  of  one  who  was 
only  espoused,  as  St.  Ambrose  observes  ;  they  act 
against  the  will  of  Christ  who  obstinately  and 
falsely  endeavor  to  establish  a  defiled  Concep- 
tion." » 

*  Tome  VIII  in  Tractata  de  Pietate^  Lugduni. 

'  "  Joannes  de  Viterbio  opus  integium  conscripsit  de  Immacii- 
lata  Conceptione,  cnjus  hunc  breviculum  reperio  ;  nam  opus  inte- 
grum non  vidi.  Probat  auctor,  quod  Vivginis  conceptus  fuit  im- 
maculatus,  eo  quod  summa  animaj  infamia  est  concipi  in  ira  Dei, 
in  tenebris  culpse,  et  in  iniquitatibus.  Quod  B.  Thomse,  ac  veri 
Oi'dinis  Prajdicatorum  propria  opinio  est,  B.  Virginem  ne  pro  in- 
Btanti  quidem  subjacuisse  ir«5  Dei.     Quod  cum  Christus  maluerit 


CONCEPTION    Of    MARY. 


106 


The  same  author  informs  us,  in  the  passage  cited, 
that  John  of  Yiterbo  was  at  first  an  ardent  oppo- 
nent of  the  doctrine  favorable  to  the  Immaculate 
Conception  of  Mary  ;  but  that,  being  reduced  by  a 
dangerous  malady  to  the  point  of  death,  and  per- 
haps repenting  of  having  formerly  entertained  such 
an  opinion,  he  addressed  himself  to  Mary,  and  made 
the  following  vow :  "  O  blessed  Virgin  Mary,  if  it 
be  true  that  thou  wert  conceived  without  sin,  vouch- 
safe to  restore  me  to  health  as  a  sign  of  thy  purity ; 
and  I  will  henceforward  celebrate  the  feast  of  thy 
Conception,  and  announce  thine  innocence  to  the 
people,  retracting  what  I  have  hitherto  preached 
on  that  subject." '    He  had  no  sooner  pronounced 
this  vow,  than  he  was  immediately  cured,  and  hav- 
ing assembled  the  people  by  the  accustomed  tolling 
of  the  bell,  he  began  at  once  to  preach  and  to  de- 
fend the  doctrine  of  the  Immaculate  Conception. 


homines  de  suo  ortu  quam  de  fama  Matris  dubitare,  eligens  nasci 
ex  conjuncta,  lit  notat  S.  Arabrosius;  contra  Chriati  voluntatem 
facere,  qui  pertinaciter,  et  adhibitis  falsiloquiia  raaculatam  Cou- 
ceptionem  adsti'uere  conantur." 

'"OB.  Virgo  Maria,  si  verum  est  quod  sine  peccati  macula 
concepta  fuisti,  rogomihi  sanitatem  donare  digneris  in  signum  tu» 
puritatis ;  et  ego  voveo  toto  tempore  vitse  mere  celebrare  festum 
Concentionia,  et  annuntiare  populis  innocentiam  tuam,  et  retrao- 
tare  quidquid  in  contrarium  prajdicavi." 


106 


THE    I M  M  A  C  U  L  A  T  B 


XLVIII. 

OON8EQURNOK8   WIUOII  PROCKKD   FIIOM   THIS   DOOOMENT. 

ITrom  this  precious  document  result  two  very  im- 
portant consequences :  the  first  is,  that  it  was  the 
true  and  undoubted  opinion  of  St.  Thomas  and  the 
Order  of  Preachers  that  the  Blessed  Virgin  ivas 
never  for  one  moment  suhject  to  the  anger  of  God  ; 
the  other  is  that,  John  of  Viterbo  having  besought 
Mary  to  make  known,  by  the  miracle  which  he 
asked  of  her,  whether  she  had  been  conceived 
without  any  shade  of  sin,  she  answered  by  the  im- 
mediate, perfect  and  lasting  cure  of  the  mortal  sick- 
ness from  which  he  had  begged  her  to  deliver  him. 


XLIX. 

OPINION   OF  THAULERK,   MELCIItOR  CANO,   AND   NOEL   ALEXANDER. 

Tliaulere,  a  religious  truly  remarkable  both  for 
piety  and  learning,  says  in  his  first  sermon  On  the 
Purification :  "The  Blessed  Virgin  was  perpetually 
free  from  original  guilt,  from  which  her  Son  pre- 
served her,  so  that  she  was  never  for  one  moment 
a  child  of  wrath." '  Such  is  also  the  opinion  of 
Louis  Bertram,  Lanuza,  Catalan,  and  Cassali ;  of 


*  "  B.  Virgo  culpas  originalis  perpetuo  expers  fuit,  k  qua  illnin 
priBservavit  Filius  ejua,  ita  ut  ne  momenlo  quidem  teinporis  filia 
irsB  fueiit." 


OONCKPTION    OF    MARY, 


107 


-♦♦• 


the  Blessed  James  de  Yoragine,  who  was  Arch- 
bishop of  Genoa,  and  who  wrote,  in  favor  of  the 
Immaculate  Conception  of  Mary,  two  works  in 
which  he  gives  an  account  of  the  miracles  which 
God  has  wrought  in  support  of  that  doctrine ;  of 
the  famous  Catharin,  who  wrote  a  small  work  in 
defence  of  the  Immaculate  Conception  of  Mary ; 
and  of  Melchior  Cano,  who,  after  enumerating 
those  writers  who  had  declared  against  the  Im- 
maculate Conception,  concludes  by  saying :  "  Still, 
the  contrary  opinion  is  piously  and  with  much 
probability, defended  in  the  Church!"* 

Finally,  we  must  add  to  this  list  of  theologians 
the  celebrated  Noel  Alexander,  who  thus  replies 
to  the  authority  of  those  Fathers  who  are  usually 
quoted  by  the  opponents  of  our  doctrine :  "  The 
ancient  Fathers  brought  forward  by  St.  Augustine 
against  the  Pelagians,  together  with  St.  Augustine 
himself,  are  easily  explained  as  regards  original 
sin ;  for  as  the  Blessed  Virgin  was  a  descendant  of 
Adam,  she  was  subject  to  the  common  law  of  con- 
tracting original  sin;  and  she  would  inevitably 
have  contracted  it,  had  she  not  been  preserved 
from  it  by  a  special  gift  of  the  Redeemer."  He 
then  adds  :  "The  opinion  of  the  Immaculate  Con- 
ception we  will  maintain,  not  only  as  probable  and 


"  Quill  potiiia  ccntraria  sentontia  ct  probabiliter  et  pie  in  Ee- 
clesia  defenditur," 


I  I 


108 


THE    IMMACtJLATK 

♦« 


pious,  but  as  the  particular  doctrine  of  our  Faculty 
of  Paris,  should  there  be  an  occasion  to  speak  or 
to  write  about  it." ' 


L. 


OPINION   OF  VINOBNT  JOSTINIANI. 

As  it  would  be  too  tedious  to  recite  the  names 
of  all  the  Dominican  theologians  who  have  pro- 
fessed and  maintained  the  opinion  that  Mary  was 
exempt  from  original  sin,  we  shall  pass  them  over, 
with  the  exception  of  the  learned  and  accurate 
Justiniani,  in  his  Addition  to  the  Life  of  the  Blessed 
Louis  Bertrand.'  Here  are  his  words :  "  It  were 
little  short  of  madness  to  attempt  now  to  write, 
teach,  or  preach  against  the  pious  opinion  enter- 
tained in  Spain,  in  the  Indies,  in  France,  and  in 
almost  the  whole  of  Europe ;  it  would  be  just  like 
one  singing  a  discord,  and  persisting  therein,  veri- 
fying the  words  of  Terence,  that  they  labor  in 
vain,  who  have  only  odium  for  their  pains.    It 

*  "  Antiqui  Patres,  quos  Aligustinus  ndversus  Pelagianos  in 
aciem  educit,  et  Angustinus  ipse  de  peccati  originalis  debito,  facile 
exponi  possunt ;  cum  enim  ex  Adamo  B.  Virgo  propagata  fucrit, 
communi  lege  peccati  originalis  contrahendi  tenebatur,  illuJque 
reipsa  contraxisset,  nisi  singulari  Redemptoris  servata  fuisset  be- 
neficio.  .  .  .  Sententiam  do  Iramaculata  Conceptione  non  solum  ut 
probabilem  et  piam,  sed  ut  propriam  Facultatis  nostrse  Parisiensis 
doetrinam  propugnabimus,  si  de  ea  dicendi  scribendique  detur 
occasio." 

»  Chap.  Ill,  §  14. 


CONCEPTION    OF    MARY. 


109 


were  more  prudent  to  give  up  their  opinion  at 
once,  even  as  men  abandon  a  falling  house  (which 
Pliny  says  is  the  case  with  mice)  in  order  to  save 
their  lives.  They  have  now  neither  chairs,  pulpits, 
confessionals  nor  books  on  their  side.  They  have 
with  them  neither  royal  crowns,  nor  episcopal 
liiitres,  nor  cardinals'  hats,  nor  pontifical  tiara, 
since  the  Council  of  Trent  openly  declared  tliat  it 
had  no  intention  to  include  the  Mother  of  God  in 
its  decree  on  original  sin.' 


5J  1 


LL 

FAVORABLE  TESTIMONY  OF  ST.  BERNAHDINE  OF  6IKNNA,  BT.  BRUNO, 
BT.  LAURENCE  JUSTINIAN,  BT.  THOMAS  OF  VILLANOVA,  AND  BT.  AL- 
PHONSO   DE   LIGUORI. 

There  are  besides  several  saints,  remarkable  also 
for  their  learning,  who  openly  professed  and  main- 
tained by  their  writings  the  pious  opinion  of  the 
Immaculate  Conception  of  our  heavenly  Queen. 


Id 


'Jam  in  Hispania,  in  Indiis,  in  Gallia,  et  in  tota  pene  Europa 
contra  piam  opinionem  aut  scribere,  aut  docere,  ant  concionari 
velle,  cilra  nihil  aliud  fuerit  quAm  mal6  canere,  et  in  malo  cantu 
durare,  et  occasionem  dare  ne  illud  Terentii  eis  occinatur :  frustra 
niti,  et  laborando  nihil  aliud  qudra  odium  quserere,  extreme  de- 
mentioe  est;  magnse  prudentiaj  fuerit  earn  opinionem  omnino  dese- 
rere,  quemadmodum  ii  qui  coUabentera  jamjam  domum  vident 
(quod  de  muribus  Plinius  scribit)  fugS  se  eubducunt.  Jam  iUis 
desunt  cathedrae,  suggesta,  confessionalia,  libri.  Jam  regiim  dia- 
demata,  jam  episcoporum  mitra,  jam  cardinalinm  galeri,  jam  pon- 
tificum  tiarse  et  ipsamet  concilia,  quando  Tridentinum  omnino  pro- 
testatum  est  non  esse  suae  intentionis  in  decreto  de  peccato  origi- 
iiali  Deiparam  comprehendere." 


110 


THE    IMMAOUL  ATE 


St.  Bernardino  of  Sienna  says,  in  his  49th  Ser- 
mon :  "  It  is  wholly  incredible  that  the  Son  of 
God  would  himself  vouchsafe  to  be  born  and  as- 
sume flesh  of  a  virgin  who  had  once  been  tainted 
with  original  sin." ' 

The  entire  body  of  the  Franciscans  defend  and 
maintain  this  doctrine  with  particular  ardor. 

St.  Bruno,  founder  of  the  contemplative  Order 
of  the  Carthusians,  speaks  tlius  of  Mary  in  his 
commentary  on  the  lOlst  Psalm :  "  She  is  that 
pure  and  undefiled  earth  which  the  Lord  blessed ; 
she  is  consequently  fre«  from  every  taint  of  sin.'" 

In  a  sermon  delivered  on  the  feast  of  the  An- 
nunciation before  the  people  of  Venice,  St.  Lau- 
rence Justinian  affirmed  that  the  great  Virgin 
"was,  from  her  very  conception,  prevented  in 
benediction."' 

The  learned  St.  Thomas  of  Villanova,  Arch- 
bishop of  Valencia  in  Spain,  says : *  "It  became 
the  Mother  of  God  to  be  most  pure,  sinless,  and 
unspotted.  Wherefore,  she  was  not  only  sanctified 
when  she  became  a  maid,  but  in  the  womb,  and 
in  her  very  cynception,  she  was  most  holy."'  .  ,  .  . 


*  "  Non  enim  credendum  est  quod  ipse  Filiiis  Dei  voluerit  nasci 
«x  virgine,et  sumere  ejus  camera,  quae  esaet  maculata  aliqiio  origi- 
nali  peccato." 

* "  H'ec  est  incorrupta  terra,  ilia  cui  benedixit  Dorainns  ;  ab 
oniLi  p^'o^  k.roa  peccati  contagione  libera." 

*  *'  Ab  Vt  a  '^rnceptione  fuit  in  benedictionibus  prfiBventa.** 

*  Jonc.  ].3 1  de  Nativit.  Vircf.  Marine. 


CONCEPTION    OF    MARY. 


Ill 


I  ; 


And  he  accoiintB  for  this  by  adding :  "  For  it  he- 
came  not  the  Sanctuary  of  God,  the  House  of 
Wisdom,  the  Shrine  of  the  Spirit,  the  Urn  of  the 
celestial  manna,  to  have  in  herself  any  spot  or 
stain.  Hence  it  was  that,  before  her  holy  soul  was 
infused  into  the  flesh,  that  sacred  flesh  was  wholly 
cleansed  from  all  dregs  and  stain;  and  the  soul, 
when  it  was  infused,  had  no  stain  of  sin  from  the 
flesh,  neither  did  it  contract  any.'" 

Passing  over  many  others,  let  us  go  on  to  St. 
Alphonso  de  Liguori,  who  vigorously  maintains 
our  opinion  in  several  parts  of  his  works,  and 
more  especially  in  his  book  on  the  Glories  of 
Mary;  and  he  demonstrates  by  divers  arguments 
that  the  Virgin  was  preserved  from  the  original 
stain.  "  In  fact,"  said  he,  "  it  became  the  Eternal 
Father  himself,  for  Mary  was  his  daughter,  and 
his  first-born  daughter ;  it  became  the  Son  of  God, 
for  Mary  was  his  mother ;  and  it  became  the  Holy 
Ghost,  for  Mary  was  his  spouse."* 


*  "  Decuit  matrem  Dei  esse  purissimam,  sine  labe,  sine  peccato. 
Uu  Je  non  solum  quando  puella  sanctissima,  et  in  utero  sanctissima, 
et  in  concepthne  sanctissima."  ....  "  Non  enim  decebat  Sanctua- 
rium  Dei,  Domum  SapientioP,  Reliquiavium  Spirittls,  Urnam  mannie 
ccelestis,  aliquam  in  se  labem  habere.  Propter  quod  antequam  anima 
ilia  sanctissima  infunderetur.plene  fuitcaro  ilia  mundata  ab  omni 
fsece,  et  labe ;  et  anima  cum  infusa  est  nullam  habuit  ex  came,  ne- 
que  contraxit  labem  peccati." 

Amongst  the  saints  who  have  solemnly  pronounced  in  favor  of 
our  cause,  we  may  also  count  St  Bridget,  who  was  well  versed 


112 


THE    IMMACULATE 


LII. 

THE  THEOLOGIANa   OP'  TUB    TniRTaENTII   AND    FOURTEENXn    OENTDRIKa, 
Willi   FEW   EXCEPTIONS,   STUENUOUSIiY   DEFENDED   OUR   DOCTRINE. 

Eesuming  now  tlie  series  of  theologians,  wc  can 
safely  affirm   that,  from   the   thirtceutli  century, 

in  tb.e  knowledge  of  divine  things,  because  she  Imd  Christ  himself 
for  her  teacher,  and  whoso  revelations,  consequently,  according 
to  the  learned  Cardinal  Turrecremata,  are  deserving  of  tlie  fullest 
faith.    Now,  the  saint  in  one  of  her  revelations  makes  the  Blessed 
Virgin  thus  speak:   "  The  truth  is  that  I  was  conceived  without 
original  sin,  for  as  neither  my  Son  nor  I  has  ever  sinned,  so  was 
there  no  marriage  more  honorable  than  tlmt  from  which  I  sprang." 
Being  one  day  questioned  by  a  learned  man,  whose  name  is  not 
mentioned,  ou  the  very  subject  of  the  Tmmaculute  Conception,  she 
immediately  answered  :  "  If  it  please  the  Mother  of  Mercy  I  will 
interrogate  her  on  this  matter,  and  I  will  tell  you  what  she  says." 
St  Bridget  faithfully  fulfilled  her  promise  ;  for,  being  soon  after 
in  a  blissful  ecstasy,  she  asked  of  Mary  Avhat  answer  she  was  to 
give  to  the  person  who  had  put  the  question  to  her,  and  the  Vir- 
gin said :  "  My  daughter,  you  are  to  believe  that  all  those  who 
believe  and  confess  that  I  was  conceived  without  original  sin,  are 
in  the  right,  while  those  who  maintain  the  contrary  opinion  are 
wrong,  especially.if  they  hold  it  with  temerity."  Tiie  Revelations 
have  been  declared  authentic  and  approved  by  three  sovereign 
Pontiffs,  Urban  V,  Gregory  XI,  and  Martin  V.     The  second,  that 
is  to  say,  Gregory  XI,  after  having  them  carefully  examined  by 
some  of  the  most  learned  cardinals,  by  several  bishops,  and  by 
illustrious  and  competent  theologians,  hesitated  not  to  say  tl'at 
"  all  that  is  contained  in  them  is  eminent  for  truth,  full  of  holi- 
ness, clear  and  perfect."    The  reader  may  refer,  if  he  hns  the  op- 
portunity, to  Cardinal  Turrecremata  in  Prologo  ckfens.  earumlcm 
Revelationevi,  and  he  will  thare  find  the  strongest  and  most  solid 
defence  of  these  Revelations.     Trithemus,  in  Chron.  Hirsaugiensi, 
an.  1369,  treats  also  of  this  subject 


CONCEPTION    OP    MARY. 


113 


when  the  question  of  the  Imma,culate  Conception 
was  first  discussed  in  tlie  schools,  down  to  the  fif- 
teenth century,  our  opinion  has  liad  invincible  de- 
fenders, amongst  whom   were  John  Duns,  Peter 
Aureolo,  Francis  de  Mayronis,  John  Bassoli,  Wil- 
liam de  Rubione,  Peter  de  Aquila  Scotello,  Thomas 
of  Strasburg,  Francis  Martini,  Pierre  d'Ailly,  Jean 
Charlier,  or  Gerson,  John  of  Segovia,  Alphonse 
Tostat,  Nicholas  de  Cusa,  William  Yerilungo,  Ni- 
cholas Orbello,  Denis  Rickel  the  Carthusian,  James 
of  Valencia,  Gabriel  Biel,  Perbartc  de  Temeswar, 
Ambrose  Spiera,  Marsile  d'Inghen,  John  Tritlie- 
mus,    Henriquez,   Comitolo,   Yasquez,   Pinsanno, 
Salmeron,  and  many  others. 


LIII. 

The  contrary  opinion  had  also  its  advocates  ;  but 
they  are  much  inferior  to  the  others,  both  in  num- 
bers and  in  authority :  they  are  only  five  in  num- 
ber, and  those  may  be  considered  the  leaders  of  the 
opposition,  namely,  Giles  Colonna,  Henri  de  Gand, 
Durand  de  St.  Pour^ain,  Alvarez  Pelagius,  and 
Gregory  of  Rimini. 

LIV. 

From  the  fifteenth  century  till  our  own  times, 
there  were  but  very  few  theologians  of  any  distinc- 
tion who  did  not  maintain  the  opinion  of  the  Im- 


114 


THE    I M  M  A  0  U  L  A  T  E 


■•**- 


maculate  Concoption  of  Mary.  With  regard  to  the 
regular  Orders,  we  liave  elsewlicre  said  that  they 
defended  that  doctrine  with  particular  fervor.  Con- 
spicuous amongst  them  is  the  illustrious  and  mont 
meritorious  Company  of  Jesus,  of  which  Father 
Giorgi  asserts'  that  its  members  have  ever  and 
everywhere  {semper  et  uhique)  defended  that  extra- 
ordinary privilege  of  Mary.  We  shall  here  cite 
but  three  of  their  number,  who  were  amongst  the 
most  renowned,  and  who  express  the  opinion  of  all 
the  others. 


LV. 


AUTHOMTY    OF    BUAREZ. 

The  illustrious  Father  Suarez  triumphantly  de- 
monstrates' that  Mary,  having  been  predestined  to 
become  the  Mother  of  God,  must  necessarily  be 
exempted  from  the  law  of  sin:  "For  God  gives 
grace  to  every  one  in  such  time,  measure  and  per- 
fection as,  according  to  right  and  prudent  reason, 
is  best  adapted  to  the  end,  dignity  and  office,  to 
which  he  is  appointed  by  God  himself :  now,  to  be 
the  Mother  of  God  was  the  primary  dignity  of  the 
Virgin,  by  which  title  the  greatest  love  and  honor 
are  due  to  her,  and  to  that  dignity  is  joined  an- 


'  Adnot.  in  Commentarium  Mariani  Parthenii  de  vita  et  studiia 
Hieronymi  Lagomarnni. 

"  %d  Part  Divi  Thomoc,  torn.  2,  qumt  27,  art.  2,  disput.  3,  sect,  6. 


OOWOEPTION    OP    MARY 


116 


other,  namely,  that  of  cooperating  in  a  singular 
manner  in  the  work  of  Redemption ;  to  which  end 
nothing  can  be  more  antagonistic  than  sin.     And 
hence  it  follows  that  she  is  in  a  singular  manner 
Lady  of  all,  and  Queen  of  Angels.  For  (as  Anselm 
has  well  observed),  as  God  by  creating  all  things  is 
Father  and  Lord  of  all,  so  the  Blessed  Yirgin  re- 
pairing all  things  by  His  merits  is  Mother  and  Lady 
of  all  things :  but  it  did  not  become  the  Mistress  to 
be  inferior  to  her  servants,  the  holy  Angels,  in  per- 
petual holiness,  and  innocence,and  purity  of  life."* 
He  afterwards  strengthens  his  argument  by  say- 
ing :  "  No  gift  of  grace  conferred  on  any  pure  crea- 
ture, has  been  withheld  from  the  Virgin  :  now,  to 
be  created  in  grace  is  a  great  gift  of  grace,  which 
was  conferred  on  Adam  and  Eve,  and  perfect  inno- 
cence, excluding  all  guilt,  was  bestowed  on  the 
Angels  :  both  gifts  must,  therefore,  have  been  given 


1 « 


'  Dat  enim  Deus,  unicuique  gratiam  eo  tempore,  modo,  et  per- 
fectione,  quo  secundiim  rectani  et  prudentem  rationem  inaximd 
congruit  fini,  dignitati  et  officio,  in  quo  ab  ipso  Deo  constituitur- 
Bed  pnma  dignitaa  Virginia  fuit  esse  Mat.-om  Dei,  quo  titulo  illi 
debetur  maximus  amor  et  honor,  et  cum  Iwlc  conjuncta  est  alia, 
scilicet  singulari  modo  cooperari  Redemptioni ;  cui  fini  nihil  po- 
test esse  magis  contrarium,  qudm  peccatum.  Et  ex  his  sequitur 
ut  singulari  modo  sit  Domina  omnium,  et  Regina  Angeloi-um. 
iNam  (ut  recte  dixit  Anselmus),  sicut  Deus  omnia  creando  Pater 
est  et  Dominus  omnium,  ita  Beata  Virgo  suis  mentis  cuncta  repa- 
rando  Mater  est  et  Domina  rerum  :  non  dccebat  autem  Dominam 
esse  mferiorem  servis,  scilicet  Sanctis  Angelis,  in  perpetua  sancti- 
•^te,  et  vitffl  innocentia  ac  puritate." 


116 


THE    IMMACULATE 


in  still  greater  perfection  to  tlie  Virgin."*  And 
the  objection  which  some  are  wont  to  draw  from 
the  singularity  of  this  privilege,  he  successfully 
answers  in  this  way:  "Nor  does  it  matter  that 
grace  preserving  from  immediately  contracting  sin 
is  granted  to  none ;  because,  for  that  very  reason 
the  Virgin  required  that  privilege  more  than  any 
other,  and  it  was,  therefore,  meet  and  reasonable 
that  it  should  be  given  her ;  and  because  it  is  no 
way  surprising  that  He  grants  something  more  to 
his  Mother  than  to  any  one  else." " 

Thus  we  see  that  Suarez  (who,  moreover,  fol- 
lowed and  perfectly  interpreted  the  doctrine  of  the 
Angelic  Doctor)  maintained  and  defended  the  Im- 
maculate Conception  of  Mary  in  the  sense  indicated 
by  us. 

LVI. 

ATJTHORITY   OF  PETAU. 

Let  us  now  hear  Petau.    That  illustrious  and 
profound  theologian,  well  versed  in  the  writings 

^  "  Nullum  gratise  beneficium  alicui  purse  creatarse  collatuni,  Vir- 
gin! negatum  est :  sed  creari  in  gratia  est  magnum  gratisB  benefi- 
cium, quod  Ada}  et  Hevse  collatum  est,  et  perfecta  innocentia  ex- 
cludens  omnem  culpam  communicata  est  Angelis :  ergo  utrumque 
multo  perfectius  concessum  est  Virgini." 

^  "  Nee  refert  quod  gratia  prseservans  k  peccato  statim  contra- 
hendo  nuUi  concessa  sit ;  turn  quia  hinc  fit  Virginem  magis  indig- 
uisse  hoc  bencficio  qakm  cajteros,  ideoque  potior!  jure  atque  ra- 
tione  illi  fuisse  tribuendum  ;  tum  etiam  quia  nihil  mirum  ebt,  quod 
aliquid  majus  Matri  quam  cseteris  concedai" 


CONCEPTION    OP    MARY 


117 


of  the  holy  Fathers,  persuaded  of  the  truth  of  our 
doctrine  bj  the  liost  of  arguments  in  its  favor,  prin- 
cipally  drawn  from  tradition,  and  strongly  influ- 
enced by  the  unanimous  and  universal  eagerness 
of  the  faithful  to  embrace  it,  speaks  thus  of  it  in 
his  esteemed  work  entitled.  Dogmata  Theologica:^ 
"Above  all,  I  am  induced  to  be  of  that  mind  by 
reason  of  the  common  opinion  of  all  the  faithful 
who  have  it  deeply  rooted  in  their  inmost  souls,  and 
testify  by  offices  and  every  other  sign,  that  nothing 
has  been  created  by  God  more  chaste,  more  pure, 
more  innocent,  more  remote,  in  a  word,  from  all 
filth  and  stain  of  sin  than  that  Virgin  ;  and,  further, 
more,  that  she  had  nothing  whatever  to  do  with 
hell  and  its  ruler  the  devil,  neither  with  damnatioq 
or  any  sort  of  offence  to  God.'"' 


LVII. 

AUTHORITY   OF  CORNEILLE  DE   LA  PIERKK. 

Corneille  de  la  Pierre  pronounces  no  less  clearly 
m  favor  of  our  opinion ;  for  he  hesitates  not  to  as- 

*  Lib.  XIV,  cap.  2,  No.  10. 

""Movet  autem  me  ut  in  earn  sim  partem  propensior,  commu- 

ateque  <i^fi^"'"  habent,  et  quibus  possunt  indiciis,  officiisque  tes- 
taatur  nilul  illa  Virgme  castius,  purius.  innocentius,  alienius  de- 
n  que  ab  omn,  sorde  et  labe  peccati  procveatum  d  Deo  fuisse  ;  turn 

,|!  "  "  T^'"'"'  '"^'"'  '*  ^'""""  '•^''*«^-«  <^^«bolo,  adeoque  cum  qua- 
^cumque  Dei  offensa,  et  damnatione  commune  unquam  fuisse  » 


118 


THE    IMMACULATE 


sert,  on  the  authority  of  Suarez,  Canisius,  the  learn- 
ed Sebastian  Barradi,  and  others,  that  it  is  a  com- 
mon belief  amongst  all  the  faithful,  that  Mary  was 
preserved  from  original  sin  ;  and  he  gives  the  rea- 
son by  adding:  "This  entire  purity  became  the 
Mother  of  God,  for  who  can  believe  that  the  Mother 
of  God  had  ever  been  the  devil's  daughter  and  the 
slave  of  sin?'"  and  then  he  concludes  :  "She  was 
therefore  endowed  with  the  purest  sanctity  in  her 
conception,  but  received  from  Christ's  majesty,  in 
the  Incarnation,  an  immense  increase  of  sanctity. 
And  this  is  what  is  meant  by  the  word  sflendeUt, 
for  which  the  Septuagint  use  t^eXaiimv  C>g  ^^eyyo?, 
that  is  hrilliant  as  lightning,  as  if  the  Blessed  Yir- 
gin  in  conceiving  Christ,  received  from  Him  a  glo- 
rious effulgence  and  splendor  of  sanctity  ;  that  she 
in  her  own  conception  received  the  brightness  of 
the  same  Christ,  but  that  now  she  should  be  reful- 
gent with  surpassing  splendor,  yea,  the  brilliancy 
of  the  lightning,  who  before  was  clear  and  bright.'" 


1  ti 


-  •■  Htec  omnimoda  puritas  decebftt  Matrem  Dei.     Quia  enim 
credat  Matrem  Dei  aliquaudo  fuisse  servam  peccati  et  filiam 

diaboli?"  .    ' 

"  "  Ipsa  ergo  in  Conccptione  integram  sanchtatem,  m  Incarna- 
tione  verd  iugeas  sanctitatis  increraentum  a  Christi  sui  majestate 
accepit.  Et  hoc  significat  vox  splendebat  pro  qua  vertunt  Septu- 
pginta  i^aa/^TTEV  (if  ^eyyof;  id  est  resplendebat  quasi  fulgor, 
quasi  Beata  Virgo  concipiens  Christum,  ab  eo  illustrem  sanctita- 
tis  splendorem  et  fulgorem  accepit,  quje  in  primo  sui  conceptu 
ejusdera  nitorem  acceperat,  ut  jam  miro  splendore  fulgeret,  imd 
fulguvaret  quae  ante  pland  nitebet  et  fulgebat." 


CONCEPTION    OF    MAEY, 


119 


LVIII. 

CARDINAL    BE.LARMIXE    IS    FAVOKABLE    TO   THE    PIOUS    OPINION  THAT 
MARY   WAS   EXEMPT  FROM  THE  ORIGINAL  STAIN. 

With  respect  to  Bellarmine,  although  h«  wrote 
no  particular  book  in  defence  of  Mary's  special 
privilege    the   occasion   being  perhaps   wanting, 
nevertJieless  he  stated  and  openly  declared  in  his 
Controversies : '  "  It  is  the  pious  belief  of  the  great- 
er  portion  of  the  Church  that  the  Blessed  Virgin 
was  conceived  without  original  sin  ;"  and  he  adds- 
"  which  even  our  adversaries  Luther  and  Erasmus 
confess,  the  former  in  his  sermon  on  the  Feast  of 
the  Conception,   the  latter  in  his  Apology  ad- 
dresssed  to  Albertum  Pium  Carpensem.'"    And 
Cardinal  Sfondrate  specifies  that  in  the  year  1617 
a  Congregation  of  Cardinals  having  been  held  in 
presence  of  the  Pope  Paul  Y,  to  discuss  the  ques- 
hon  of  the  Conception  of  Mary,  the  most  pious 
Oardmal  there  gave  it  as  his  opinion  that  Mary 
was  exempt  from  original  sin ;  an  opinion  whose 
tnith  he  clearly  demonstrated,  and  even  supported 
It  by  miracles,  citing  amongst  others  this  which 
follows:  "Ships  which  had  not  the  sign  of  the 

'Tom.  2,  lib.  3,  cap.  16. 

'  "  In  majori  parte  Ecclesifc  pi^  credi  B.  Virginem  sine  pec 
ca  0  o„g,„ali  conceptam ;"  .  .  .  "  quod  etiam  ex  adversariis  faten-. 
ur  Lutherus  et  Erasmus,  ille  in  sermone  de  Festo  Conceptioni,, 
iste  m  Apologia  ad  Albertum  Plum  Carpeasem." 


\i 


120 


THE    IMMACULATE 


Immaculate  Conception  were  wrecked  and  snnk, 
whilst  those  which  had  an  image  of  the  Inmiacu- 
late  Virgin  did  happily  reach  the  shore.'"  Thus, 
wherever  it  happened  that  Bellannine  had  occa- 
sion to  speak  of  this  lofty  privilege  of  Mary,  far 
from  being  silent,  he  openly  admitted  it  and  took 
up  its  defence. 

LIX. 

TESTIMONY    OF    BARRADI. 

As  we  have  mentioned  the  name  of  the  ftimous 
Sebastian  Earradi,  we  must  be  permitted  to  bring 
forward  his  evidence,  which  is  of  great  weight. 
Fathoming'  those  words  of  Ecclesiasticus :  "My 
abode  is  in  the  full  assembly  of  the  Saints," '  which 
the  Church,  in  her  Liturgy,  applies  to  the  Blessed 
Virgin,  he  thus  expresses  himself:  "The  praise  of 
the  Blessed  Virgin  has  not  its  proper  plenitude, 
unless  we  say  that,  over  and  above  the  merits  of  all 
the  Saints,  immunity  from  original  sin  was  granted 
to  her.  In  this  consists  that  plenitude  of  the  Saints 
w^herein  she  abides.  '  My  abode  is  in  the  full  as- 
sembly of  the  Saints.' "  *  Assuredly,  nothing  clearer 

»  "  Naves  quffi  signo  Immaculatte  Conceptionis  caruere,  naufra- 
gio  sepultffi  sunt,  illis  tantum  feliciter  appulsis,  quibus  Immacula- 
tse  Virginis  imago  pro  castoribus  fuit." 

«  Ecclesi.  xxiv,  16. 

«  In  Cant.  Moysis,  Lect  III,  sect.  8,  adnot.  6. 

*  "  Beata;  Virginis  laus  plenitudinem,  in  qua  gradum  figat,  non 
habet,  nisi  dicamus  ultra  Sanctorum  omnium  merita  concessa  illi 


CONCEPTION    OP    MART. 


121 


or  more  precise  could  be  said,  in  support  of  the 
doctrine  that  Mary  was  in  her  Conception  exempt 
from  original  sin. 

LX. 

FATHER    OORIO    AN    ILLUSTRIOUS    DEFENDER    OF    THE    PIOUS    OPINION 

CARDINAL    GERDIL    ALaO    PROFESSES    THE    SAME    DOCTRINE. 

Amongst  the  Barnabite  theologians  who  have 
written  and  published  books  in  praise  of  Mary,  the 
learned  Father  D.  Ainion  Corio  deserves  particular 
notice.  This  religions,  highly  esteemed  by  the 
sovereign  Pontiffs  Alexander  YII  and  Clement  IX, 
taught  and  maintained  in  his  Commentaries  on  the 
Pentateuch,  as  often  as  the  occasion  presented 
itself,  the  pious  opinion  of  the  Immaculate  Concep- 
tion of  the  Blessed  Virgin,  so  much  so  that  Father 
Meazza,  the  Theatine,  took  from  them  the  sentences 
which  compose  the  Calendar  {diario)  of  the  Im- 
maculate Conception,  referred  to  by  Yezzosi."* 

Such  was  also  the  doctrine  of  the  immortal  Car- 
dinal Gerdil,  as  we  see  from  the  notes  and  obser- 
vations which  he  added  to  the  work  of  the  illustrious 
Bishop  of  Arezzo,  Monseigneur  Albergotti,  entitled 
The  Way  of  Holiness.  The  learned  Cardinal  was 
so  zealous  for  the  propagation  of  this  pious  opinion, 


fuisse  ah  originali  peccato  immunitatera. 
est  Sanctorum  plenitudo  in  qua  detinetur, 
torum  detentio  mea." 
*  Writers  of  the  Theatine  Order,  vol.  ii,  p.  51. 


In  liac  assertione  sita 
In  plenitudine  Sane- 


122 


T  II  K    IMMACULATE 


that,  at  his  request,  tliero  was  added  by  a  decree 
of  tlie  Sacred  Congregation  of  Eitcs,  to  these  words 
of  the  second  lessons  of  the  oftice  of  St.  Maximus  : 
*'  and  to  promote  devotion  to  the  Mother  of  God, 
whose  distinguished  servant  ho  always  was,  ho 
boldly  maintained  her  virginity  and  maternity," ' 
the  well-known  passage  from  that  same  holy  Father 
which  wo  have  already  given  elsewhere :  "  She  was, 
therefore,  an  abode  manifestly  lit  for  Christ,  not  on 
account  of  her  body,  but  because  of  original  grace." 


LXL 

ALL  TUB  UNIVERSITIES  HAVE   ADOPTED  THIS   OPINION. 

The  theologians  have  at  all  times  found  an  echo 
in  the  most  famous  univei-sities  of  the  Catholic 
world,  namely,  those  of  Paris,  Cologne,  Mayence, 
Alcala,  Saragossa,  Compostella,  Grenada,  Toledo, 
as  also  in  the  academies  of  Germany,  Italy,  Bel- 
gium, Spain  and  Portugal ;  so  that  it  may  be  said 
that  there  has  not  been  a,  single  theological  institu- 
tion in  any  part  of  the  world,  which  did  not  pro- 
fess the  laudable  purpose  of  maintaining  and  de- 
fending the  Immaculate  Conception  of  Mary. 


* "  Atque  ad  aiigendam  erga  Jeiparam  religioneni,  cujus  eximius 
ciiltor  semper  fuit,  ejus  virginitatora  atque  maternitatem  luculen- 

ter  aasoruit," "  eainque  idoneuni  plan^  Christo  habita- 

culum,  non  pro  habitu  corporis,  sed  pro  gratk  originali  prsedi- 
cavit." 


CONCEPTION    OF    MAUY 


123 


LXIL 


POFKB    AND    BISHOPS,    MON\RCIIS    AND     NATIONS    FAVOBABLJB    TO    TBI 

PIOUS    OPINION. 

Not  only  the  theologiana,  Catholic  academies 
and  universities,  but  the  sovereign  Pontiffs,  as 
we  have  shown  in  its  place,  the  most  learned 
bishops,  monarchs  and  nations,  not  to  speak  of  the 
religious  orders,  referred  to  elsewhere,  have  all 
declared  themselves  favorable  to  the  opinion  of  the 
Immaculate  Conception  of  Mary.  As  regards  the 
bishops,  it  suffices  to  know  that  almost  the  whole 
episcopal  body  of  the  Catholic  and,  then,  flourish- 
ing kingdom  of  Spain,  addressed  their  fervent  and 
respectful  supplications  to  Clement  XII,  beseech- 
ing the  Holy  See  to  define  as  an  article  of  faith  the 
Immaculate  Conception  of  Mary.  This  we  learn 
from  the  erudite  Jesuit,  Father  Giorgi,  whose  ac- 
count of  this  important  petition  we  here  give  ver- 
batim. In  his  Annotations  on  the  Life  of  Lagomar- 
sini,  written  by  Father  Massolari,  he  thus  speaks : 
"  I  cannot  help  apprising  the  gentle  reader  in  this 
place  (he  here  speaks  of  Father  Budrolio,  another 
illustrious  defender  of  the  cause  of  Mary)  of  a  cer- 
tain auspicious  event,  which  fills  me,  while  I  write, 
with  very  great  pleasure,  for  that  all  may  apply 
themselves  with  greater  zeal  to  venerate  and  de- 
fend the  most  pure  Conception  of  the  Blessed  Vir- 
gin.   It  happened,  unexpectedly,  that  as  I  was 


124 


THE     IMMACULATE 


turning  over  a  neglected  lieup  of  pnpei-a,  thickly 
covered  with  dust,  in  the  houae  of  a  family  of  the 
lowest  condition,  I  met  with  a  manuscript  volume 
written  by  Ludovico  Andrutio,  who  had  deserved 
well  of  the  Catholic  faith  by  other  works  already 
published ;  in  this  volume  he  proposed  to  defend 
the  most  pure  Conception  of  the  Mother  of  God, 
with  the  intention  of  publishing  the  work,  had  he 
lived  longer.     Two  other  volumes  were  afterwards 
discovered,   containing  the  autograph   letters   of 
almost  all  the  Bishops  of  Spain,  of  the  Academies 
and  of  the  Eeligious  Orders,  in  which  they  ear- 
nestly petitioned  the   Sovereign  Pontiff  Clement 
XII  to  assert  by  a  solemn  decree  ex  cathedra^  the 
spotless  Conception  of  the  Mother  of  God,  so  that 
no  one  may  hereafter  be  at  liberty  to  judge  as  he 
pleases,  by  his  own  private  opinion,  concerning 
this  singular  prerogative  of  the  Virgin,  but  must 
deem  it  unlawful  to  hold  the  contrary  opinion,  the 
matter  being  decided  by  the  most  solemn  decree  of 
the  Church.  Knowing  that  these  documents  furnish- 
ed a  strong  support  for  a  cause  the  most  excellent, 
and  also  that  the  unanimous  consent  of  so  many 
bishops  furnished  a  new  argument  for  the  Pontiff 
who  can  neither  deceive  nor  be  deceived  when  he 
speaks  '  ex  cathedra^  I  thought  I  could  not  do  better 
than  inform  the  most  eminent  and  illustrious  Car- 
dinal Hyacinth  Gerdil  of  the  whole  matter,  and  ear- 
nestly  entreat  him,  tluit,  in  consideration  of  his  great 


CONCEPTION    OP    MARY. 


125 


piety  towards  the  Mother  of  God,  and  his  singular 
kindness  to  my  unworthy  self,  he  might  be  pleased 
to  lay  before  the  most  holy  Pontiff  of  the  Church 
Pius  VII,  the  plan  which  it  seemed  to  me  should 
be  adopted  in  this  affair ;  that,  as  it  could  not  be 
doubted  but  these  volumes  had  been  formerly  taken 
from  the  Apostolic  Cabinet,  he  would  instantly 
command  them  to  be  sent  back,  some  just  remune- 
ration being  given  to  those  who  had  hitherto  owned 
them ;  which,  when  he  had  approved,  I  then  be^ffed 
the  assent  of  the  most  holy  Pontiff,  who  sent  me, 
according  to  his  usual  custom,  this  most  courteous 
reply : ' 


ch  ,8s.nn  cujuadam  eventus,  qui  dum  h^c  scribo  mirifiea  me  vo- 
uptate  cumulav.t,  certiores  faciam.  quo  ad  B.  Virginia  purisai- 
mum  Conceptum  tuendum.  venerandumque  ardentiori  studio  sem- 
po.  .ncumbant     Insperanti  enim  m.hi  contigit.  ut  dum  negleetam 
quanulam    eord.busque  obaitam  scripto.um  molem  apud  infima, 
ort.s  fam.ham  evolverem.  in  scriptum  volumen  incidorem  exara- 
tum  a  Ludov.co  Andrutio.  aliia  editis  jam  opevibus  de  catholica 
ftde  egregid  mento,  quo  Deipar»  purissimum  Conceptum  tuori 
81b.  proposuerat,  etatueratque  illud  in  lucem  emittere,  si  diutius 
vu-ere  cont.gisset.     Tum  duo  alia  reperta  volumina,  quibus  auto- 
gmph«e  htterre  omnium  totius  fei-e  Hispanitc  Episcoporum,  Aeade- 
ininrum  Rehgiosorum  Ordinum  continebantur,  quibua  Clementem 
All  i.  M.  emxe  rogabant,  ut  solemni   ex  cathedra  judicio  Dei. 
para  sine  uUa  labe  Conceptum  assereret,  ut  de  singulari  hoc  Vir- 
gnus  ornamento,  non  jam  privato  sensu  pro  arbitrio  suo  iudioare 
q">8  posset,  aed  ut  de  re  Eccleaia,  firmiasimo  judicio  definita,  nefaa 
esse  duceret  contrari6  senti-e.     Quibus  profecto  teatimoniis  cum 
non  solum  validissimum  optimae  cauase  parari  pn-esidium  agnosce- 
rem,  sed  novum  pro  Pontifice,  cum  ex  cathedra  loquitur  fallere 


126 


THE    IMMACULATE 


«  'I  have  made  known  that  these  mteresting  au- 
tographs mght  be  procured  by  informing  me  of 
the  sum  to  be  given  in  payment,  etc.  The  Holy 
Father  was  much  pleased  to  hear  that  the  origmal 
documents  could  be  recovered.  Eome,  21st  Au- 
gust, 1801.  H.  Cardinal  Geedil.'  " 

Here  ends  Giorgi's  text. 


Lxni. 

THE  COMMON   CONSENT   OF  THE    FAITHFUL  PROVES  THE  TRUTH  OF  THE 
OPINION   THAT   MART   WAS   EXEMPT   FROM   ORIGINAL  SIN. 

Most  assuredly,  the  unanimous  desire  of  so  many 
eminent  prelates  and  the  full  consent  of  the  Catho- 
lic world  are  quite  sufficient  not  only  to  justify, 
but  in  some  measure  to  canonize  our  opinion.  This 
way  of  thinking  we  have  learned  from  the  great 
St.  Augustine,  whom  we  follow  as  a  guide  :  "  The 


et  falli  nescio  argumentum  ex  unanirai  tot  Episcopovura  consen- 
Bione  arbitraror.  nihil  antiquius  habui,  quam  «t  de  tota  re  amplis- 
simum  Cardinalem  Hyacinthum  Gerdiliutn,  omni  pietat.s  et  doc- 
trine laude  pvsstautem,  certioreni  facerem,  enixeque  lUum  roga- 
rem    ut  pro  sumraa  in  Deiparam.  qua  prcestat  pietate    et  pro 
Bi.>Julari   ilia,  qua  me  immerentem  benevolentia   complectitur, 
sa^ctissimoEcclesie  Pontifici  Pio  VII  consilium,  quod  mihi  hac  ,n 
re  capiendum  videbatur,  exponere  non  gravaretur,  ut  quaado  ox 
ApostolicoTabulario  hsec  olim  fuisse  deprompta  volumina  dubitan 
non  poterat,  remitti  Romam  iUico  juberet,  justa  quadam  remunera- 
tione  iis,  qui  ea  hactenus  retinuerunt,  propositi.     Quod  cum  Ule 
probasaet,  turn  SS.  Pontificis  adsensu  implorato,  sic  datis  ad  me 
huraanissimis,  ut  solet,  litteris  respondit." 


CONCEPTION    OF    MARY. 


127 


authority  of  the  Scriptures  is  not  required  to  prove 
tliis  true ;  does  not  the  general  consent,"  says  he 
in  his  143d  letter  to  Marcellinus,  "by  a  palpable 
reason,  proclaim  its  truth,  so  that  it  would  be  con- 
sidered absurd  to  contradict  it  ?"  In  his  164th  let- 
ter, addressed  to  Evodus,  the  holy  Doctor  adds : 
"  Almost  all  the  Church  is  of  this  opinion  (how- 
ever the  tradition  may  have  come),  which  we  know 
it  would  not  have  received  on  light  grounds,  al- 
though no  authority  of  Canonical  Scripture  can  be 
produced  to  support  it."  * 

That  the  common  consent  of  the  faithful  now  de- 
clares Mary's  Conception  Immaculate,  is  proved 
by  the  custom  established  in  the  Church,  from 
time  immemorial,  of  honoring  the  Yirgin  under 
this  glorious  title ;  it  is  attested  by  the  scandal 
given  to  pious  and  devout  Catholics  by  those  who 
have  dared  to  preach  and  defend  the  contrary 
opinion ;  it  is  established  by  the  zeal  shown  by  the 
faithful  to  see  Mary  universally  hailed  as  Immacu- 
late; finally,  it  is  demonstrated  by  the  common 
practice  of  honoring  and  invoking  Mary  conceived 


1 « 


'Neque  enim  ut  videaraus.  quam  hoc  sit  verum,  Scripturarum 
auctontas  necessaria  est.  ac  non  sensus  ipse  communis  ita  verum 
esse  pevspicua  ratione  proclamat,  ut  quisquis  contradixerit,  demen- 
tissimushabeatur?"  ....  "  Ecclesia  fere  tota  consentit,  quod 
earn  non  inaniter  credidisse  credendum  est.  undecumque  hoc  tra- 
ditiim  sit,  etiamsi  canonicarum  Scripturarum  hinc  expressa  non 
proferatuv  auctontas." 


128 


THE    IMM ACUL ATB 


i 


without  sin  by  means  of  triduos  and  novenas, 
whenever  there  is  a  public  calamity  to  be  averted, 
or  a  particular  grace  desired,  either  public  or  pri- 
vate. 

LXIV. 

THE  UNANIMOUS  CONSENT  OF  TUK  FAITHFUL  IS  FREPABINO  A  FORMAL  DE- 
FINITION  ON    THE   PRESENT   QUESTION. 

If,  then,  according  to  St.  Augustine,  it  should 
suffice,  to  make  a  thing  be  regarded  as  true,  that  it 
be  affirmed  and  considered  true  by  the  general,  or 
almost  general  consent  of  the  faithful ;  surely  this 
condition  is  not  wanting  as  regards  the  opinion  of 
the  Immaculate  Conception  of  Mary,  which  is,  as 
we  have  seen,  admitted  and  professed  by  all,  or 
nearly  all.  And  such  being  the  case,  would  it  not 
be  rashness  or  folly  to  contradict  that  opinion  ?  In 
faict,  it  is  wholly  incredible  that  God  would  have 
permitted  nearly  all  the  Church,  scattered  as  it  is, 
to  be  mistaken  on  a  subject  of  such  importance. 
But  if  God,  the  sovereign  truth,  has  caused  to 
spring  up  amongst  the  faithful  throughout  the 
whole  Catholic  world,  this  emulation  in  propa- 
gating the  belief  that  Mary  did  not  contract  even 
the  shadow  of  original  sin,  it  must  be  inferred  that 
the  opinion  which  attributes  to  Mary  a  privilege  so 
extraordinary,  is  the  only  true  one,  and  that  God 
has,  by  his  heavenly  inspirations,  everywhere  dis- 
posed the  faithful  to  believe  and  profess  it,  in  order 


CONCEPTION    OF    MART. 

1 1 


129 


to  smooth  the  path  of  his  Vicar  on  earth  towards 
a  solemn  definition,  after  which  it  shall  no  longer 
be  held  or  professed  as  a  simple  opinion,  but  as 
a  firm  and  substantial  article  of  faith.    So  also 
tliought  the  illustrious  Suarez,'  who,  after  having 
said  that  "this  truth,  namely,  that  the  Virgin 
was  conceived  without  original  sin,  can  be  de- 
fined  by  the   Church  whenever  she   considers  it 
expedient,"  hastens  to  add:  "It  is  sufficient  for 
this  definition  that  some  supernatural  truth  be  im- 
plicitly contained  in  tradition  or  Scripture,  that 
the  general  consent  of  the  Church  increasing  (as 
by  it  the   Spirit  of  wisdom   often  explains  tra- 
ditions, or  declares  Scripture),  she  may  at  length 
make  her  definition,  which   has   the   force   of  a 
certain  revelation,  through  the  infallible  assistance 
of  the  Holy  Spirit."" 

LXV. 

PEOPHEOT    CONTAINED    IN  THE    FORTIETH    PSALM,    EELATINQ    TO    THIS 

PRIVILEGE  OF  MARY. 

And  since  the  authority  of  this  univei"sal  consent 

*  In  3  part.  D.  Thomse,  quajst.  27,  art.  2,  sect.  VI. 

Veritatem  banc,  scilicet  Virginem  esse  conceptam  sine  pec- 
cnto  origmali,  posse  definiri  ab  Ecclesia  quaiido  id  expedire  judi- 

caverit ;" «  Ad  banc  definitionem  satis  est  ut  aliqua 

Bupernaturalis  Veritas  in  traditione  vel  Scriptiira  implicitti  con- 
teiita  sit,  ut  crescente  comrauni  consensu  Ecclesise,  per  quam  sajpe 
Spiritus  sanctus  traditiones  explicat,  vel  Scripturam  declarat,  tan- 
dem possit  definitionem  suara  adbibere,  qute  vim  habet  cujusdam 
revelationis,  propter  infallibilem  Spiritus  sancti  assistentiam." 


180 


THE    iMMACtlLATE 


of  the  faithful  is  no  wise  weakened  by  the  die  '• 
of  a  small  number  who  think  otherwise,  who  d' 
not  see  that  the  well-known  rule  of  St.  Vincent  de 
Lerins  may  undoubtedly  be  applied  to  this  par- 
ticular case  ?  In  fact,  it  may  be  truly  said  that  the 
opinion  of  the  Immaculate  Conception  of  Mary  has 
been  and  still  is  professed  and  admitted  always, 
everywhere^  and  hy  all.  To  say  the  truth,  this 
universal  consent  of  Catholics  in  believing  that  the 
Conception  of  Mary  was  exempt  from  the  original 
stain,  presents  so  strong  an  argument  in  favor  of 
this  pious  belief,  that  I  should  be  much  surprised 
if,  in  these  days  when  it  has  acquired  so  much 
splendor  and  obtained  so  many  victories,  theo- 
logians could  still  be  found  who  could,  with  an 
imprejudiced  mind,  and  a  safe  conscience,  venture 
even  to  raise  a  doubt  on  the  subject.  Must  not  all 
uncertainty  on  this  point  vanish  before  the  text  of 
the  royal  Prophet  (Ps.  xl,  ver.  13),  which  the  most 
learned  commentators  regard  as  relating  to  the 
Blessed  Virgin,  who  speaks  to  God  in  these  terms : 
"  But  me  thou  hast  received  for  the  sake  of  inno- 
cence, and  thou  hast  confirmed  me  in  thy  sight  for 
ever." '  As  though  she  would  have  said  to  God : 
"Thou  lovest  me,  O  my  God,  because  thou,  having 
the  power,  didst  save  me  from  the  empire  of  Satan 


*  "  Me  autem  propter  innocentiam  suscepisti,  et  confirmasti  me 
in  conspectu  tuo  in  seternura." 


CONCEPTION    OF    MARY. 


131 


thine  enemy,  permitting  rae  not  to  be  defiled  with 
original  sin ;  thou  hast  endowed  me  with  a  multi- 
tude of  other  signal  graces,  and  chosen  me  for  thy 
Mother,  because  thou  didst  find  me  innocent  and 
pure,  as  became  the  Mother  of  a  God."     "  Cer- 
tainly, a  very  probable  reason,"  says  Lorin,  in  his 
Commentaries  on  this  psalm,  "that  God,  since  ho 
could  prepare   such  a  Mother  for  himself,   has 
chosen  so  to  do,  and  has  so  reserved  her  for  him- 
self that  the  devil  had  never  any  claim  upon  her. 
To  the  devil  she  was  obnoxious,  because  of  the 
preventing  grace  which  saved  her  from  being  ever 
subject  to  him.     Christ  was  always  God,  but  nei- 
ther did  his  humanity  exist  previous  to  its  union 
with  the  divinity,  that  through  innocence  it  might 
be  taken,  since  (I  repeat)  it  was  not  until  it  was 
assumed.     God  made  a  mother  such  as  I  have 
mentioned,  that  he  might,  on  that  account,  choose 
her  to  hd  his  mother;  or  because  he  wished  to 
choose  her,  he  made  her  such  a  mother." 


55  1 


'  "  Valde  profectd  probabilis  ratio,  quum  talem  sibi  Deus  ma- 
trera  prreparare  potu  erit,  etiara  voluisse,  ac  ita  sibi  totam  vindi- 
cnsse,  ut  ab  orani  in  perpetuum  jure  dajmonis  liberaret.  Ciii,  nisi 
pi-seveniendo  liberaretur,  obnoxia  erat,  ac  subjicienda  fnerat. 
Cliristus  semper  ftit  Deus,  nee  extitit  humanitas  priusquam  uni- 
rctur  diviuitati,  u.  propter  innocentiam  susciperetur,  quum,  in- 
quam,  non  fue.it  antequam  susciperetur.  Deus  niatrem  talem 
fecit,  qualem  dixi,  ut  ideo  sibi  matrera  elegerit,  seu  quia  volebat 
eligere,  matrera  talem  fecit. " 


132 


THE    IMMACULATE 


LXVI. 

OUR   DOCTRINE    18    NONE  THE    LESS   VALID,   BECAUSE  THE    CHURCH   HAS 

NOT    YET    DEFINED    THE    QUESTION THE     MIRACULOUS    MEDAL,    AND 

MIRACLES   WROUGHT   BY    IT. 

But,  some  will  say,  tliis  p     -s  opinion  has  not 
yet  been  formally  defined  by  the  Church.    That  is 
quite  true ;  but  does  this  prudent  conduct  of  the 
Church  prejudice  our  opinion,  or  does  it  deprive 
it  of  that  force  which  tradition  secures  to  it,  and 
which  causes  it  to  be  commonly  professed  and  be- 
lieved by  all  the  faithful?     Has  the  Holy  See 
omitted  to  favor,  to  protect  and  to  propagate  this 
belief,  although  it  has  hitherto  abstained  from  de- 
fining it  as  an  article  of  faith  ?     And  the  reigning 
Pontiff,  Gregory  XVI,  now  filling  the  Apostolic 
Chair  with  as  much  glory  to  himself  as  profit  to 
the  Church,  has  he  not  granted,  through  the  sacred 
Congregation  of  Kites,  to  any  of  the  churches  of 
France,  America,  England,  Germany  and  Italy, 
at  their  own  request,  an  Indult  to  introduce  into 
the  Preface  of  the  8th  December,  the  words  et  te 
in  ImmaGulata  Conceptione^  just  as  the  Franciscans 
have  it  in  theirs?     And  is  not  the  truth  of  this 
opinion  also  proved  by  the  wonderful  vision  and 
the  rapid  propagation  of  the  well-known  miracu- 
lous  medal,  with  the   effigy  of  Mary   conceived 
without  sm,  revealed  at  Paris,  in  the  year  1830,  to 
a  simple  maiden  who,  from  humility,  concealed 


CONCEPTION    OF    MARY. 


133 


her  name;  a  medal  which  pious  Christians  wear 
as  a  permanent  source  of  spiritual  and  temporal 
graces,  which  they  everywhere  obtain  through  the 
intercession  of  the  Mother  of  God,  venerated,  re- 
vered and  invoked  under  this  title,  which  is  so 
dear  to  her?    And  the  famous  conversion  effected 
under  our  own  eyes,  at  the  beginning  of  this 
present  year  (1842),  of  the  Jew  Ratisbon,  who,  for 
havmg  consented  to  wear  the  miraculous  medal  at 
the  earnest  request  of  a  friend,  was  publicly  fa- 
vored, in  the  Church  of  St.  Andrew  delle  Fratte 
with  a  sudden  apparition  of  Mary,  which  enlight- 
ened his  mind ;  so  that,  from  being  an  inveterate 
enemy  even  of  the  Christian  name,  he  immediately 
became  a  fervent  Catholic ;   does  not  that  con- 
version, I  repeat,  prove  at  once  the  certitude  and 
the  utility  of  this  precious  devotion  ?    It  is  only  to 
manifest  truth  that  God  employs  prodigies ;  and 
1  consider  that  He  has  wrought  so  many  and  such 
extraordinary  miracles  'i  favor  of  this  renowned 
medal,  in  order  to  authorize  the   devotion   con- 
nected with  it,  and  to  extend  the  belief  throudiout 
all  the  Church. 

Lxvn. 

We  would  not  end  here  were  we  to  lay  before 
the  reader  all  the  thoughts  and  reflections  which 
crowd  on  our  mind  in  support  of  this  doctrine. 
J^ut  as  we  proposed  to  ourselves  to  write  on  this 


134. 


THE    IMMACULATE 


subject,  not  a  complete  work,  but  merely  a  short 
and  simple  treatise,  we  think  that  what  we  have 
now  said  is  quite  sufficient  for  our  purpose,  and 
that  we  ought  not  to  say  more.    It  were  super- 
fluous  to   express  the  ardent  aspirations   of  our 
heart.     If,  during  the  short  space  of  time  that  re- 
mains for  us  to  live,  it  would  seem  proper  to  the 
Holy  Apostolic  See,  ever  guided  by  the  light  of 
the  Holy  Spirit,  to  define  the  important  question 
of  the  Immaculate  Conception  of  Mary,  we  would 
then  close  our  eyes  in  peace ;  and  we  are  quite 
confident  that  such  an  act  would  be  the  harbinger 
of  multiplied  graces,  and  blessings,  which  Mary 
would  obtain  for  Rome  and  the  entire  Church, 
whose  patroness  and  advocate  she  ever  is.    Mean- 
while, if  in  this  little  work  we  have  not  treated 
Mary's   cause  as  it  deserved  to  be   treated,  we 
humbly  ask  Her  pardon,  beseeching  her  to  accept, 
with  motherly  kindness,  the  homage  of  our  filial 
devotion,  and  to  attribute  the  faults  which  may  be 
found  in  these  pages  to  the  insufficiency  of  our 
talents  rather  than  our  want  of  good  will ;  for  it 
shall  ever  be  our  special  aim  and  object  to  defend 
and  maintain  the  sublime  privilege,  exclusively 
reserved  for  Mavy,  of  having  been  exempt  in  her 
blessed  Conception  from  even  the  shade  of  origi- 
nal sin. 


APPENDIX. 


DISCOURSE 


Qir 


MARY'S  IMMACULATE  CONCEPTION. 

TRANSLATED  FBOM  THE  ITALIAN  OF 

ST.  ALPHONSUS  DE  LIGUORI, 

FODSDBR  OF  THE  CONORBOATION  OF  THB  MOST  HOLT  REDEBMEH. 

[New  Translation,] 


HOW  BECOMING    IT   WA8    THAT   EACH    OF   THE   THREE    DIVINE    PERSONa 
SHOULD  PRESERVE  MAKY   FROM  ORIGINAL  SIN. 

Great  indeed  was  the  injury  entailed  on  Adam  and 
all  his  posterity  by  his  accursed  sin ;  for  at  the  same  time 
that  he  thereby,  for  his  own  great  misfortune,  lost  grace, 
he  also  forfeited  all  the  other  precious  gifts  with  which  he 
had  originally  been  enriched,  and  drew  down  upon  himself 
and  all  his  descendants,  the  hatred  of  God,  and  an  accu- 
mulation  of  evils.     But  from  this  general  misfortune,  God 
was  pleased  to  exempt  that  Blessed  Virgin,  whom  He  had 
destmed  to  be  the  Mother  of  the  Second  Adam-Jesus 
Uirist-who  was   to  repair  the  evil  done  by  the  first. 
^ow,  let  us  see  how  becoming  it  -vas  that  God,  and  all 
the  three  Divine  Persons  should  thus  preserve  her  from 
It ;  that  the  Father  should  preserve  her  as  His  Daughter, 
the  Son  as  His  Mother,  and  the  Holy  Ghost  as  His  Spouse. 


136 


THE    IMMACULATE 


First  point— Iw  the  first  place  it  wns  becoming  that 
the  Eternal  Father  shoukl  preserve  INIary  from  the  staiu 
of  original  sin,  because  she  was  His  daughter,  and  His 
first-born  daughter,  as  she  herself  declares :  « I  came  out 
of  the  mouth  of  the  Most  High,  the  first-born  before  all 
creatures." '     For  this  text  is  applied  to  Mary  by  sacred 
interpreters,  the  holy  Fathers,  and  by  the  Church,  on  tiie 
solemnity  of  her  Conception.     For  be  she  the  first-boru, 
inasmuch  as  she  was  predestined  in  the  Divine  decrees, 
together  with  the  Son,  before  all  creatures,  according  to 
the  Scotists ;  or  be  she  the  first-born  of  grace  as  the  pre- 
destined Mother  of  the  Redeemer,  after  the  prevision  of 
sin,  according  to  the  Thomists,  nevertheless  all  agree  in 
calling  her  the  first-born  of  God.     This  being  the  case,  it 
was  quite  becoming  that  Mary  should  never  have  been  the 
slave  of  Lucifer,  but  only,  and  always,  possessed  by  her 
Creator;  and  this  she  in  reality  was,  as  we  are  assured  by 
herself:  "  The  Lord  possessed  me  in  the  beginning  of  his 
ways." "     Hence  Denis  of  Alexandria  rightly  calls  Mary 
'  the  one  and  only  daughter  of  life.' "     She  is  the  one  and 
only  daughter  of  life,  in  contradistinction  to  others  who, 
being  born  in  sin,  are  daughters  of  death. 

Besides  this,  it  was  quite  becoming  that  the  Eternal 
Father  should  create  her  in  His  grace,  since  He  destined 
her  to  be  the  repairer  of  the  lost  world  and  the  mediatrix 
of  peace  between  men  and  God ;  and  as  such,  she  is 
looked  upon  and  spoken  of  by  the  holy  fathers,  and  in  par- 


>  Ergo  ex  ore  Altissirai  prodivi,  primogenita  ante  omnem  crea- 
iwmm.—Eecl  xxiv,  5.  ...  ^ 

'■»  Domiims  possedit  me  in  initio  viariim  marnm.—Prov.  viii,  -i. 

>  Una  .  . .  et  sola  virgo,  filia  yiifR.—Eput.  Carnpresbyteri  Eccles. 
Alexand. 


CONCEPTION    OF    MARY. 


137 


nnem  crea- 


ticular  by  Saint  John  I)jiinuscene,who  thus  addresses  her: 
*'  O  HIessed  Virgin,  thou  wast  born  timt  thou  mightest  minis- 
ter to  tlie  salvation  of  tlie  whole  world."  '     For  this  reason 
Siiint  Bernard  says,  "  that  Noah'a  ark  was  a  type  of  Mary  ; 
for  a.^  by  its  means,  men  were  preserved  from  the  deluge, 
so  are  we  all  saved  by  Mary  from  the  shipwreck  of  sin ;  but 
with  the  diiierence,  tliat  in  the  ark  few  were  saved,  and 
by  Mar}-  the  whole  human  race  was  rescued  from  d(!ath."  • 
Therefore,  in  a  sermon  found  amongst  the  works  of  Saint 
Athamusius,  she  is  called  "  the  new  Eve,  and  the  Mother  of 
life ;"  '  and  not  without  reason,  for  the  first  was  the  Mother 
of  death,  but  the  most  Blessed  Virgin  was  the  Mother  of  true 
life.     Saint  Theophanius  of  Nice,  addressing  Mary,  says, 
"  Hail,  thou  who  hast  taken  away  Eve's  sorrow !"  *     Saint 
Basil  of  Seleucia  calls  her  the  peace-maker  between  men 
and  God :  "  Hail,  thou  who  art  appointed  umpire  between 
God  and  men !" »  and  Saint  Ephrem,  the  pacificator  of  the 
whole  world :  «  Hail,  reconciler  of  the  whole  world !" " 


'  0  desiderabilissiraa  femina,  ac  terque  beata  I  ...  in  mundum 
pi'odiisti,  ut  orbis  universi  saluti  obaequaria. —/Serm.  i  in  Nat.  B.  V. 

'  Sicut . .  .  per  illarn  omnes  evaserunt  diluvium,  sic  per  istam 
peccati  naufragium  .  .  .  Per  illam,  paucorum  facta  est  liberatio : 
per  istam  humaiii  generis  salvatio.— ^erm.  de  B.  Maria. 

'  Nova  Heva,  Mater  vitse  nuncupata.— /«<.  op.  S.  Athan.  Serm. 
dc  Annunt.  Deip. 

*  Ave  Domina  Virgo,  ave  purissima,  ave  receptactilum  Dei,  ave 
candelabrum  luminia,  Ada3  revocatio,  Evse  redemptio,  mons  sanc- 
tum, manifestum  sanctuariura,  et  sponsarium  iramortalitatis.— /«, 
Annunc.  B.  M.  V.  Hymn. 

Ave  gratia  plena,  Dei  ac  hominura  mediatrix,  quo  medius  pa- 
nes inimicitias  tollafcur,  ac  eoelestibiis,  terrena  coeant  ac  uniantur. 

Oral  in  8.  M.  et  ie  Inc.  D.  N.  J.  O. 

*Ave  totiua  terrarum  orbis  conciliatrix  efficacissima. — Serm.  de 
Laud.  Virg. 


138 


THE     I  M  M  A  0  U  L  A  T  K 


But  now,  it  certainly  would  not  be,  becoming  to  choose 
an  enemy  to  treat  of  peace  with  the  ollendcd  person,  and 
still  lesH  an  accomplice  in  the  crime  itself.  Saint  Gregory 
says,  "that  an  enemy  cannot  undertake  to  appease  \m 
judge,  who  is  at  the  same  time  the  injured  party ;  for  if 
he  did,  instead  of  appeasing  him,  he  would  provoke  him 
to  greater  wrath."  And,  therefore,  as  INIary  was  to  be  the 
mediatrix  of  peace  between  men  and  God,  it  was  of  the 
utmost  importance  that  she  should  not  herself  appear  as 
a  sinner,  and  as  an  enemy  of  God,  but  that  she  should 
appear  in  all  things  as  a  friend,  and  free  from  every  stain. 

Still  more  was  it  becoming  that  God  should  preserve 
her  from  original  sin,  for  He  destined  her  to  crush  the 
head  of  that  infernal  serpent,  which,  by  seducing  our  first 
parents,  entailed  death  upon  all  men ;  and  this  our  Lord 
foretold:  "I  will  put  enmities  between  thee  and  the 
woman,  and  thy  seed  and  her  seed ;  she  shall  crush  thy 
head."'  But  if  Mary  was  to  be  that  valiant  woman 
brought  into  the  world  to  conquer  Lucifer,  certainly  it  was 
not  becoming  that  he  should  first  conquer  her,  and  make 
her  his  slave ;  but  it  was  reasonable  that  she  should  be 
preserved  from  all  stain,  and  even  momentary  subjection 
to  her  opponent.  The  proud  spirit  endeavoured  to  infect 
the  most  pure  soul  of  this  Virgin  with  his  venom,  as  he 
had  already  infected  the  whole  human  race.  But  praised 
and  ever  blessed  be  God,  who,  in  His  infinite  goodness, 
pre-endowed  her  for  this  purpose  with  such  great  grace, 
that  remaining  always  free  from  any  guilt  of  sin,  she  was 
ever  able  to  beat  down  and  confound  his  pride,  as  Saint 
Augustine,  or  whoever  may  be  the  author  of  the  commen- 

*  Ininiicitias  ponam  inter  te  et  inulierem,  et  semen  tuum  et  se- 
men illiua;  ipsa  conteret  cap\it  tnum.— G'cn.  iii,  15. 


CONCEPTION    OF    MART. 


139 


tary  on  Genesis,  snys :  "Since  the  devil  is  the  head  of 
original  sin,  this  head  it  was  that  Maiy  crushed ;  for  sin 
never  had  any  entry  into  the  so.d  of  tiiis  Blessed  Virgin, 
which  was  consequently  free  from  all  stain." '  And  Saint 
lionaventure  more  expressly  says,  "  It  was  becoming  that 
tiie  Blessed  Virgin  Mary,  by  whom  our  shame  was  to  be 
blotted  out,  and  by  whom  the  devil  was  to  be  conquered, 
should  never  even  for  a  moment  have  been  under  his 
dominion." ' 

But  above  all,  it  principally  became  the  Eternal  Father 
to  preserve  this  His  daughter  unspotted  by  Adam's  sin,  as 
Saint  Bernardine  of  Sienna  remarks,  because  he  destined 
her  to  be  the  Mother  of  His  only-begotten  Son :  ^'Thou 
wast  pre-ordained  in  the  mind  of  God,  before  all  creatures, 
that  thou  mightest  beget  God  himself  as  man." '  If  then 
for  no  other  end,  at  least  for  the  honor  of  his  Son,  who 
was  God,  it  was  reasonable  that  the  Father  should  create 
Mary  free  from  every  stain.  The  angelic  Saint  Thomas 
says,  that  all  things  that  are  ordained  for  God  should  be 
holy  and  free  from  stain  :  «  Holiness  is  to  be  attributed  to 
those  things  which  are  ordained  for  God."  *  Hence  when 
P^'^^^  was  planning  the  temple  of  Jerusalem,  on  a  scale 

'  Cum  peccati  originalia  caput  sit  diabolus,  tale  caput  Maria 
contrivit,  quia  nulla  peccati  subjectio  ingres.sum  habult  in  animam 
Vn-ginia,  et  ideo  ab  omni  macula  immunisfiiit.— Ci^.  loc.  Gen.  f 

»  Congruum  erat  ut  beata  Virgo  Maria,  por  quara  aufertur  nobis 
opprobrium,  vinceret  diabolum,  ut  nee  ei  succumberet  ad  modi- 
cum.— Lib.  iii,  Dist.  3,  art.  2,  q.  1. 

'Tu,  ante  omnem  creaturam,  in  mente  Dei  prasordinata  fuistl, 
ut  omnium  foeminarum  castissima,  Deum  ipsum  hominem  verum' 
cx^tua  carne  procreares.— ^Serw.  de  Concep.  B.  M.V.  art.  iii,  cap.  3.' 

Sauctitas  illis  rebus  attribuitur,  qu«  in  Deum  ordinantur.— 1 
p.  q.  xxxvi,  art  1,  concl. 


;  i 


140 


THE    IMMACULATE 


of  magnificence  becoming  a  God,  he  said,  "  For  a  house  is 
prepared  not  for  man,  but  for  God." '  How  r  ich  more 
reasonable  then  is  it  not,  to  suppose  that  the  Sovereign 
Architect,  who  destined  Mary  to  be  the  Mother  of  His 
own  Son,  adorned  her  soul  with  all  most  precious  gifts, 
that  she  might  be  a  dwelling  worthy  of  a  God !  Denis 
the  Carthusian  says,  "  that  God,  the  artificer  of  all  things, 
when  constructing  a  worthy  dwelling  for  his  Son,  adorned 
it  with  all  attractive  graces.'"  And  the  Holy  Church 
herself,  in  the  following  prayer,  assures  us  that  God  pre- 
pared the  body  and  soul  of  the  Blessed  Virgin,  so  as  to 
be  a  worthy  dwelling  on  earth  for  His  only-begotten  Son. 
"  Almighty  and  Eternal  God,  who,  by  the  co-operation  of 
the  Holy  Ghost,  didst  prepare  the  body  and  soul  of  the 
glorious  Virgin  and  Mother  Maiy,  that  she  might  become 
a  worthy  habitation  for  thy  Son,  &c." ' 

We  know  that  a  man's  highest  honor  is  to  be  born 
of  noble  parents :  "  And  the  glory  of  children  are  their 
fathers."  *  Hence  in  the  world,  the  reputation  of  being 
possessed  of  only  a  small  fortune,  and  little  learning,  is 
more  easily  tolerated  than  that  of  being  of  low  birth;  for 
whilst  a  poor  man  may  become  rich  by  his  industry,  an 


*  Neque  enim  honiiiii  pra-paratur  babitatio,  sed  Deo. — 1  Para- 
lip,  xxix,  1. 

^  Omnium  artifex  Deus,  ad  ipsius  formationem  in  utero  super- 
naturaliter  concurvens,  Filio  suo  dignum  babitaculum  fabvicatii- 
nis,  earn  intrinsecusi,  omnium  gratificantium  charismatum,  et  dig- 
nificantium  babituum  plenitudine,  adornavit.— i>e  Laud.  V.  Ub.  ii, 

art.  2. 

*  Omnipotens  serapiterne  Deus,  qui  gloriosse  Virginia  Matris 
Maria}  corpus  et  animam,  ut  dignum  Filii  tui  babitaculum  eflici 
mereretur,  Spiritu  Sancto  cooperante  prseparasti,  Ac. 

*  Gloria  filiorum  patres  eorum. — Prov.  xvii,  6. 


CONCEPTION    OF    MARY. 


141 


Ignorant  man  learned  by  study,  it  is  very  difficult  for  a 
person  of  humble  origin  to  attain  the  rank  of  nobility 
but  even  should  he  attain  it,  his  birth  can  always  be  made' 
a  subject  of  reproach  to  him.     How  then  can  we  suppose 
that  God,  who  could  cauee  His  Son  to  be  born  of  a  noble 
mother,  by  preserving  her  from  sin,  would  on  the  contrary 
permit  Him  to  be  born  of  one  infected  by  it,  and  thus 
enable  Lucifer  always  to  reproach  Him  with  the  shame 
of  having  a  mother  who  had  once  been  his  slave,  and  the 
enemy  of  God?     No,  certainly,  the  Eternal  Father  did 
not  permit  this,  but  He  well  provided  for  the  honor  of 
His  Son,  by  preserving  His  Mother  always  Immaculate, 
that  she  might  be  a  Mother  becoming  such  a  Son.     The 
Greek  church  bears  witness  to  this,  saying,  "that  God,  by 
a  singular  providence,  caused  the  most  Blessed  Virgin  to 
be  as  perfectly  pure  from  the  very  first  moment  of  her 
existence,  as  it  was  fitting  that  she  should  be,  who  was  to 
be  the  worthy  Mother  of  Christ."' 

It  is  a  common  axiom  amongst  theologians,  that  no  gift 
was  ever  bestowed  on  any  creature  with  which  the  Blessed 
Virgin  wa^  not  also  enriched.  St.  Bernard  says  on  this 
subject  It  is  certainly  not  wrong  to  suppose  that  that 
which  has  evidently  been  bestowcl,  even  on  onh^  a  few 
wa.  not  denied  to  so  great  a  Virgin.-  Saint  Tlu.mas  of 
Villanova  says,  "Nothing  was  ever  granted  to  any  Saint 
which  did  not  shine  in  a  much  higher  degree  in  Mary 


prin!  pTo     at       ^  ^"'^'"*'  "'  ^^'  ^^^^^'  '^  'P-  -'^^^  -- 

thmto  digna  mater  ex,steret.-/«  Men.  die  xxv  Ifartii.  f 
certe  non"  ;'''^  ^- """.''   ^^^^^"""^  ««°«tat  fuisse  coUatum,  faa 
TclXr''^^''  *^°^«^  ^^^^-^  --  negatum.-^,.  dxxiv 


142 


THE    IMMACULATE 


from  the  very  first  moment  of  her  existence."*  And  as  h 
is  true  that  "there  is  an  infinite  difference  between  the 
Mother  of  God,  and  the  servants  of  God,'"  according  to 
the  celebrated  saying  of  Saint  John  Damascene,  we  must 
certainly  suppose,  according  to  the  doctrine  of  Saint  Thomas, 
that  «  God  conferred  privileges  of  grace  in  every  way 
greater  on  His  Mother  than  on  His  servants.""  And  now 
admitting  this,  Saint  Anselm,  the  great  defender  of  the 
Immaculate  Mary,  takes  up  the  question  and  says,  "Was 
the  wisdom  of  God  unable  to  form  a  pure  dwelling,  and 
to  remove  every  stain  of  human  nature  from  it?"*  Per- 
haps God  could  not  prepare  a  clean  habitation  for  His  Son, 
by  preserving  it  from  the  common  contagion  ?  "  God," 
continues  the  same  Saint,  "could  preserve  angels  in 
heaven  spotless,  in  the  midst  of  the  devastation  that  sur- 
rounded them,  was  He  then  unable  to  preserve  the  Mother 
of  His  Son,  and  the  Queen  of  angels,  from  the  common 
fall  of  men!"'  And  I  may  here  add,  that  as  God  could 
grant  Eve  the  grace  to  come  immaculate  into  the  world, 
could  He  not  then  grant  the  same  favor  to  Mary ! 

'  Nihil  .  .  .  usquara  sanctorum,  speciali  privilegio  eoncessum  est, 
quod  non  a  priucipio  vitse,  accuraulatiua  prefulgeat  in  Maria.— /n 
fe»t.  Assump.  R  V.  cone.  i. 

•  Infinitum  Dei  eevvorum  ac  Matris  discrimen  est. — Horn,  i,  in 

Dorm.  B.  V.  M. 

»  Rationabiliter  .  .  .  creditur  quod  ilia  quse  genuit  Unigenitum 
a  Patre  plenum  gratise  et  veritati3,  prse  omnibus  aliis,  majora 
privilegia  gratise  acceperit.— 3  p.  q.  xxvii,  art.  1,  concl. 

•  Inscia  ne  fuit  et  impotens,  sapientia  Dei  et  virtus,  mundum 
Bibi  habitaculum  condere,  remota  omni  labe  conditionis  humanse? 
-De  Concept.  B.  M.  V. 

•  Angelis  aliis  peccantibus,  bonos  a  peccatis  servavit ;  et  foemi- 
nam,  matr<^m  suam  mox  futuram,  ab  aliorum  peccatis  exortem  eei- 
vare  non  potuiti — lb. 


CONCEPTION    OF    MART. 


143 


Yes,  indeed  !  God  could  do  it,  and  did  it ;  for  on  every 
account  "  it  was  becoming,"  as  the  same  Saint  Anselm  says, 
"  that  that  Virgin,  on  whom  the  Eternal  Father  intended  to 
bestow  His  only-begotten  Son,  should  be  adorned  with 
such  purity,  as  not  only  to  exceed  that  of  all  men  and 
angels,  but  exceeding  any  purity  that  can  be  conceived, 
after  that  of  God." '    And  Saint  John  Damascene  speaks  in 
still  clearer  terms;  for  he  says,  "that  our  Lord  had  pre- 
(5erved  the  soul,  together  with  the  body  of  the  Blessed  Vir- 
gin, in  that  purity  which  became  her  who  was  to  receive  a 
God  into  her  womb;  for,  as  He  is  holy.  He  only  reposes 
in  holy  places.""    And  thus  the  Eternal  Father  could  well 
say  to  His  beloved  daughter,  "As  the  lily  among  thorns; 
so  is  my  love  among  the  daughters."'     My  daughter, 
amongst  all  my  other  daughters,  thou  art  as  a  lily  in  the 
midst  of  thorns ;  for  they  are  aU  stained  with  sin,  but  thou 
wast  always  Immaculate,  and  always  my  beloved. 

Second  point. — In  the  second  place  it  was  becoming 
that  the  Son  should  preserve  Mary  from  sin,  as  being  His 
Mother.  No  one  can  choose  his  mother;  but  should  such 
a  thing  ever  be  granted  to  any  orxc,  who  is  there  who,  if 
able  to  choose  a  queen,  would  wish  for  a  slave  ?  If  able 
to  choose  a  noble  lady,  would  he  wish  for  a  servant  ?  Or 
if  able  to  choose  a  friend  of  God,  would  he  wish  for  His 
enemy?    If  then  the  Son  of  God  alone  could  choose  a 


'  Decens  erat,  ufc  ea  puritate  qua  major  sub  Deo  nequit  intelligi, 
Virgo  ilia  niteret,  cui  Deus  Pater,  umcum  Filium  suum  .  . ,  ita 
dare  disponebat— Z>e  Concep.  Virg.  cap.  xviii, 

....  animum  una  cum  corpore  Virginera  conservasset,  veluti 
deeebat  illam,  quae  sinu  suo  conceptura  Deum  erat,  qui,  cum  Ipse 
Banctus  sit,  in  Sanctis  requiescit.— i?e  Fide  orth.  lib.  iv,  cap.  14. 

Sicut  lilium  inter  spinas,  sic  arnica  mea  inter  filias.— Can«.  ii,  2. 


)  , 


144 


THE    IMMACULATE 


Mother  according  to  His  ov.n  heart — His  own  liking,  we 
must  consider,  as  a  matter  of  course,  that  He  chose  one  be- 
coming a  God.  Saint  Bernard  says,  "  that  the  Creator  of 
men,  becoming  Man,  must  have  selected  Himself  a  Mother 
whom  He  knew  became  Him." '  And  as  it  was  becoming 
that  a  most  pure  God  should  have  a  Mother  pure  from  all 
sin.  He  created  her  spotless.  Saint  Bernardine  of  Sienna, 
speaking  of  the  diflferent  degrees  of  sanctification,  says, 
that  "  the  third  is  that  obtained  by  becoming  the  Mother 
of  God;  and  that  this  sanctification  consists  in  the  entire 
removal  of  original  sin.  This  is  what  took  place  in  the 
Blessed  Virgin :  truly  God  created  Mary  such,  both  as  to 
the  eminence  of  her  nature,  and  the  perfection  of  grace 
with  which  he  endowed  her,  as  became  Him  who  was  to 
be  born  of  her."^  Here  we  may  apply  the  words  of  the 
Apostle  to  the  Hebrews :  "  For  it  was  fitting  that  we 
should  have  such  a  high  priest ;  holy,  innocent,  undefiled, 
separated  from  sinners.'"  A  learned  author  observes, 
that,  according  to  Saint  Paul,  it  was  fitting  that  our 
Blessed  Redeemer  should  not  only  be  separated  from  sin, 
but  also  from  sinners;  according  to  the  explanation  of 
Saint  Thomas,  who  says,  "  that  it  was  necessary  that  He, 


*  Factor  hominum,  ut  homo  fieret,  nasciturus  de  homine  tnlem 
sibi  ex  omnibus  debuit  deligere,  imo  condere  matrem,  qiialem,  et 
se  decere  sciebat,  et  sibi  noverat  placituram.— ^mjo.  Miss.  Horn.  ii. 

"Tertia  fuit  sanctificatio  maternalis,  et  hsec  removet  culpam 
originalem  .  .  .  Hsec  fuit  in  B.  Virgine  Maria  matre  Dei.  Sane 
Deus  .  .  .  tuiem,  tarn  nobilitate  naturae,  quam  perfectione  gratise, 
condidit  matrem,  qualem  eam  decebat  habere  suam  gloriosissimara 
majestatem. — Fro.  Concep.  Tin.  V.  art.  i,  cap.  i. 

»  Talis  enim  decebat  ut  nobis  essot  pontifex,  sanctus,  innocens, 
impoUutus,  segregatus  a  peccatoribus,  et  excelsior,  coelis  factus.— 
Heb.  vii,  26. 


CONCEPTION    OF    MARY 


145 


who  came  to  take  away  sins,  should  be  separated  from 
smners,  as  to  the  fault  under  which  Adam  lay."^  But 
how  could  Jesus  Christ  be  said  to  be  separated  from  sin- 
ners, It  He  had  a  Mother  who  was  a  sinner?' 

Saint  Ambrose  says,  "that  Christ  chose  this  vessel  into 
which  He  was  about  to  descend,  not  of  earth,  but  from 
heaven ;  and  He  consecrated  it  a  temple  of  purity  " »    The 
Samt  alludes  to  the  text  of  Saint  Paul:  "The  first  man 
was  of  the  earth,  earthly:  the  second  man  from  heaven, 
heavenly.-    The  Saint  calls  the  Divine  Mother  "  a  heav- 
enly vessel,"  not  because  Mary  was  not  earthly  by  nature 
as  heretics  have  dreamt,  but  because  she  was  heavenly  bv 
grace;  she  was  as  superior  to  the  angels  of  heaven  in 
sanctity  and  purity,  as  it  was  becoming  that  she  should 
be,  in  whose  womb  a  King  of  Glory  was  to  dwell.     This 
agrees  with  that  which  Saint  John  the  Baptist  revealed  to 
Samt  Bridget,  saying,  "It  was  not  becoming  that  the 
King  of  Glory  should  repose  otherwise  than  in  a  chosen 
vessel,  exceeding  all  men  and  angels  in  purity."*    And  to 
this  we  may  add  that  which  the  Eternal  Father  Himself 
said  to  the  same  Saint:  "Mary  was  a  clean  and  an  un- 
clean vessel:  clean,  for  she  was  all  fair;  but  unclean, 


selSfl'f  '""1'  ^"^  P'"'"'"  ^^"^'•"^  ^'^"^^•«'  ««««  «  peccatoribus 
TtTi"^  "       '"^^'"^  '"^  Adamsubjacuit-3  p.  q.  iv. 

scenl'l^  ri!'-?  ""'7"'  "'^  ^'  '^^^'  "^^  "^'  J^-  Ver  quod  de- 
7^ 'I,  Chnstus  elegit,  et  sacravit  templum  pudoris  Ji).  fnsL 

nuindSl"";'  f  T'"  ^'"'"  •"''""■  "^^^  ^"  ^^-  P""-™-.  «t 


146 


THE    IMMACULATE 


i 


because  she  was  born  of  sinners;  though  she  was  con- 
ceived without  sin  that  My  Son  might  be  born  of  her 
without  sin.'"  And  remark  these  hist  words,  "Mary  was 
conceived  without  sin,  that  the  Divine  Son  might  be  born 
of  her  without  sin."  Not  that  Jesus  Christ  could  have 
contracted  sin,  but  that  He  might  not  be  reproached  with 
even  having  a  Mother  infected  with  it,  who  would  conse- 
quently have  been  the  slave  of  the  devil. 

The  Holy  Ghost  says  that  "the  glory  of  a  man  is  from 
the  honor  of  his  ftither,  and  a  father  without  honor  is 
the  disgrace  of  the  son;""    "Therefore  it  was,"  says  an 
ancient  writer,  "  that  Jesus  preserved  the  body  of  Mary 
from  corruption  after  death ;  for  it  would  have  redounded 
to  His  dishonor  had  that  virginal  flesh  with  which  He 
had  clothed  Himself  become  the  food  of  worms ;"  "  For," 
he  adds,  "  corruption  is  a  disgrace  of  human  nature ;  and 
as  Jesus  was  not  subject  to  it,  Mary  was  also  exempted; 
for  the  flesh  of  Jesus  is  the  flesh  of  Mary."»    But  since 
the  corruption  of  her  body  would  have  been  a  disgrace  for 
Jesus  Christ,  because  He  was  born  of  her,  how  much 
greater  would  the  disgrace  have  been  had  He  been  born 
of  a  mother  whose  soul  was  once  infected  with  the  cor- 
ruption of  sin?    JFor  not  only  is  it  true  that  the  fle'feh  of 


1  Maria  fuit  vas  mundum,  et  noa  mundum.  Miinduiu  vero  fuit, 
quia  tola  pulchra  .  .  .  Sed  non  mundum  fuit,  quia  .  .  .  de  pecca- 
toribus  nata  est,  licet  sine  peccato  concepta,  ut  Filiua  Meus  de  ea, 
Bine  peccato  nasceretur.— Jicv.  lib.  v,  Exp.  Rev.  xiii. 

«  Gloria  enim  hominis  ex  lionore  patris  sui,  et  dedecus  filii  pater 
sine  honoro. — Eccles.  iii,  13. 

»  Putredo  naraque  et  vermis,  humanse  est  opprobrium  condi- 
tionis,  a  quo  opprobrio,  cum  Jesus  sit  alienus,  natura  Marise  ex- 
cipitur  . .  .  care  euim  Jesu,  caro  est  'i,i&Ym.—De  Asmmp.  B.  M.V- 


CONCEPTION    OF    MARY. 


147 


Jesus  is  the  same  as  that  of  Mary  ;  "  but,"  adds  the  same 
author,  "  the  flesh  of  our  Saviour,  even  after  His  resurrec- 
tion, remained  the  same  that  He  had  taken  from  His 
Mother:"  "The  flesh  of  Christ  is  the  flesh  of  Mary,  and 
tliough  it  was  glorified  by  the  glory  of  His  resurrection, 
yet  it  remains  the  same  that  was  taken  from  Mary."' 
Hence  the  Abbot  Arnold  of  Chartres  says,  "  The  flesh  of 
Mary  and  that  of  Christ  are  one ;  and,  therefore,  I  con- 
sider the  glory  of  the  Son  as  being  not  so  much  common 
to,  as  one  with  that  of  His  Mother."'  And  now  if  this  is 
true,  supposing  that  the  Blessed  Virgin  was  conceived  in 
sin,  though  the  Son  could  not  have  contracted  its  stain, 
nevertheless  His  having  united  flesh  to  Himself  which 
was  once  infected  with  sin,  a  vessel  of  uncleanness,  and 
subject  to  Lucifer,  would  always  have  been  a  blot. 

Mary  was  not  only  the  Mother,  but  the  worthy  Mother 
of  our  Saviour.  She  is  called  so  by  all  the  holy  Fathers. 
Saint  Bernard  says, "  Thou  alone  wast  found  worthy  to  be 
chosen  as  the  one  in  whose  Virginal  womb  the  King  of 
kings  should  have  his  first  abode."'  Saint  Thomas  of 
Villanova  says,  "  Before  she  conceived,  she  was  already 
fit  to  be  the  Mother  of  God."*  The  holy  Church  herself 
attests  that  Mary  merited  to  be  the  Mother  of  Jesus 
Christ,  saying,  "  the  Blessed  Virgin,  who  merited  to  bear 

*  Caro  enim  Christi,  quamvis  gloria  resurrectionis  fiierit  mag- 
nificata  .  .  .  eadem  tamen  carnis  mansit  et  manet  natura,  qusB 
suscepta  est  de  Maria. — lb. 

'  Una  est  Marise  et  Christi  cnro  .  . .  Filii  gloriam  cum  matre,  non 
tam  commune  judico,  quam  eandem. — De  Laud.  B.  M. 

'  Tu  sola  inventa  es  digna,  ut  in  tua  virginali  aula.  Rex  fegum 
. .  .  priniam  sibi  mansionera  .  .  .  elegit. — Depr.  ad  B.  V. 

*  Antequam  conciperet  Filiura  Dei,  jam  idonea  erat.ut  osset  Ma- 
ter DQl—Serm.  ill,  de  Nat.  B.  V. 


148 


THE    IMMACULATE 


I 


in  her  womb  Christ  our  Lord ;"  *  and  Saint  Thomas  Aqui- 
nas, explaining  these  words,  &v.y%  that  "  the  Blessed  Vir- 
gin is  said  to  have  merited  to  bear  the  Lord  of  all :  not 
that  she  merited  His  Licarnation,  but  that  she  merited,  by 
the  graces  she  had  received,  such  a  degree  of  purity  and 
sanctity,  that  she  could  becomingly  be  the  Mother  of 
God;""  that  is  to  say,  Mary  could  not  merit  the  incarna- 
tion of  the  Eternal  Word,  but  by  Divine  grace  she  merited 
such  a  degree  of  perfection  as  to  render  her  worthy  to  be 
the  Mother  of  a  God,  according  to  what  Saint  Peter 
Damian  also  writes :  "  Her  singular  sanctity,  the  effect  of 
grace,  merited  that  she  alone  should  be  judged  worthy  to 
receive  a  God.'" 

And  now  supposing  that  Mary  was  worthy  to  be  the 
Mother  of  God,  "what  excellency  and  what  perfection  was 
there  that  did  not  become  her?"*  asks  Saint  Thomas  of 
Villanova.  The  angelic  Doctor  says,  "that  when  God 
chooses  any  one  for  a  particular  dignity.  He  renders  him 
fit  for  it;"  whence  he  adds,  "that  God,  having  chosen 
Mary  for  His  Mother,  He  also,  by  His  grace,  rendered 
her  worthy  of  this  highest  of  all  dignities."  "  The  Blessed 
Virgin  was  Divinely  chosen  to  be  the  Mother  of  God, 


>  Regina  coeli  Itetare  . .  .  quia  quern  meruisti  portare . . .  Resur- 
rexit  sicut  dixit.— Antiph.  temp.  Pasch. 

«  Beata  Virgo  dicitur  meiuisse  portare  Dominum  omnium:  non 
quia  meruit  ipsum  incarnari,  sed  quia  meruit  ex  gratia  sibi  data, 
ilium  puritatis  et  sanctitatis  gradum,  ut  congrue  posset  esse  Ma- 
ter Dei. — 3  p.  q.  2,  art.  xi,  ad.  3. 

»  Venerabilis  Mater  Domini,  septem  Sancti  Spiritus  donis .  .  . 
dotata  fuit.  Quam  utique  reterna  sapientia  .  .  .  talem  construxit, 
qua}  digna  fieret  Ilium  suscipere.— 5er;/i.ii,  de  Nat.  B.  M  V. 

*  Qwe  autem  excellentia,  qute  perfectio,  qu£e  magnitudo  decuit 
eam,  ut  esset  idonea  Mater  Del— Serm.  iii,  de  Nat.  B  M.  V. 


CONCEPTION    OP    MART. 


149 


and,  therefore,  we  cannot  doubt  that  God  had  fitted  her 
by  His  grace  for  this  dignity  ;  and  we  are  assured  of  it  by 
the  angel :  "For  thou  hast  found  grace  with  God;  behold, 
thou  Shalt  conceive,"  &c. '  And  thence  the  Saint  argues 
that  "the  Blessed  Virgin  never  committed  any  actual  sin, 
not  even  a  venial  one."  "Otherwise,"  he  says,  "she  would 
not  have  been  a  Mother  worthy  of  Jesus  Christ ;  for  the 
ignominy  of  the  Mother  would  also  have  been  that  of  the 
Son,  for  He  would  have  had  a  sinner  for  His  Mother."' 
And  now  if  Mary,  on  account  of  a  single  venial  sin,  which 
does  not  deprive  a  soul  of  Divine  grace,  would  not  have 
been  a  Mother  worthy  of  God,  how  much  more  unworthy 
would  she  have  been  had  she  contracted  the  guilt  of  origi- 
nal sin,  which  would  have  made  her  an  enemy  of  God, 
and  a  slave  of  the  devil  ?  And  this  reflection  it  was  that 
made  Saint  Augustine  utter  those  memorable  words,  that 
"when  speaking  of  Mary  for  the  honor  of  our  Lord," 
whom  she  merited  to  have  for  her  Son,  he  would  not 
entertain  even  the  question  of  sin  in  her ;  "for  we  know," 
he  says,  "that  through  Him,  who  it  is  evident  was  without 
sin,  and  whom  she  merited  to  conceive  and  bring  forth, 
she  received  grace  to  conquer  all  sin."' 


'  Beata  autem  Virgo  fuit  electa  divinitus,  ut  esset  mater  Dei ;  et 
ideo  lion  est  dubitaudum  quia  Dens  per  siiam  gratiam,  earn  ad 
hoc  idoneam  reddidit,  secundum  quod  Angelus  ad  eam  dicit,  "  In- 
venisti  gratiam  apud  Deum :  ecce  concipies,  Ac." — 3  P.  q.  xxvii, 
art.  4,  concl. 

Non  .  .  .  fuisset  idonea  mater  Dei,  si  peccasset  aliquando  .  .  . 
quia ,  .  ,  ignominia  Matris,  ad  Filium  redundasset. — lb. 

Excepta  itaque  sancta  Virgine  Maria,  de  qua,  propter  honorem 
Domini,  nullam  prorsug  cum  de  peccatis  agitur,  haberi  volo  qusea- 
tionem :  unde  enim  scimus,  quod  ei,  phis  gratite  collatum  fuerit 
aa  vincendum,  omni  ex  parte  peccatum,  quse  concipere  ac  parero 


160 


THE    IMMACULATE 


Therefore,  as  Saint  Peter  Damian  observes,  we  must 
consider  it  as  certain  "that  the  Incarnate  Word  chose 
Himself  a  becoming  Mother,  and  one  of  whom  lie  would 
not  have  to  be  ashamed."'  Saint  Proclus  also  says,  "that 
He  dwelt  in  a  womb  which  He  had  created,  free  from  all 
that  might  be  to  Ills  dislKmor.""  It  was  no  shame  to 
Jesus  Christ,  when  He  heard  Himself  contemptuously 
called  by  the  Jews  the  Son  of  Mary,  rneaning  that  He 
was  the  Son  of  a  poor  woman :  "  Is  not  His  Mother  called 
Mary  ?" '  for  He  came  into  this  world  to  give  us  an  exam- 
ple of  humility  and  patience.  But,  on  the  other  hand,  it 
would  undoubtedly  have  been  a  disgrace,  could  He  have 
heard  the  devil  say,  "Was  not  His  Mother  a  sinner?  was 
He  not  born  of  a  wicked  Mother,  who  was  once  our  slave  ?" 
It  would  even  have  been  unbecoming  had  Jesus  Christ 
been  born  of  a  woman  whose  body  was  deformed,  or  crip- 
pled^ or  possessed  by  devils;  but  how  much  more  would 
it  have  been  so  had  He  been  born  of  a  woman  whose  soul 
had  been  once  deformed  by  sin,  and  in  the  possession  of 
Lucifer  ? 

Ah  I  indeed,  God,  who  is  Wisdom  itself,  well  knew  how 
to  prepare  Himself  a  becoming  dwelling,  in  which  to  re- 
side on  earth :  "  Wisdom  hath  built  herself  a  house."  * 
"  The  Most  High  hath  sanctified  His  own  tabernacle  . . . 


meruit,  quern  constat  nulhim  habuisse  poccatfun. — De  Nat.  et 
Gratia,  contra  Pelag.  cap.  xxvi. 

^  Qnam  utique  oeterna  Sapientla  .  .  .  talem  construxit,  qiias 
digna  fieret  ilium  suscipeve,  et  de  intemerataj  carnis  sute  viscevibus 
procreare. — Serm.  ii,  in  Nat.  B.  M.  V. 

"  Intra  viscera,  quse  citra  omnem  dedecoris  notam  comdiderat, 
inhabitat.— Zfo/n.  de  Nat.  D.  N.  J.  C. 

'  Nonne  mater  ejus  dicitur  Maria? — Matth.  xiii,  56. 

*  Sapientia  sedificavit  Bibi  domum. — Frov.  ix,  1. 


CONCEPTION    OF    MARY. 


161 


God  will  help  it  in  the  morning  early."'  David  says, 
that  our  Lord  sanctified  this  111.'*  dwelling  "  in  the  morn- 
ing early  ;"  that  is  to  say,  from  the  beginning  of  her  life, 
to  render  her  worthy  of  Himself;  for  it  was  not  becoming 
that  a  Holy  God  should  choose  Himself  a  dwelling  that 
was  not  holy  :  "  Holiness  becomcth  thy  house.'"  And  if 
God  declares  that  He  will  never  enter  a  malicious  soul,  or 
dw^ell  in  a  body  subject  to  sin,  "for  wisd(  n  will  not  enter 
into  a  malicious  soul,  nor  dwell  in  a  body  subject  to  sins,"* 
how  can  we  ever  think  that  the  Son  of  God  chose  to  dwell 
in  the  soul  and  body  of  Mary,  without  having  previously 
sanctified  and  preserved  it  from  every  stain  of  sin  ?  for, 
according  to  the  doctrine  of  Saint  Thomas,  "  the  Eternal 
Word  dwelt  not  only  in  the  soul  of  Mary,  but  even  in  her 
womb."  *  The  holy  Church  sings,  "  Thou,  O  Lord,  hast 
not  disdained  to  dwell  in  the  Virgin's  womb."'  Yes,  for 
He  would  have  disdained  to  have  taken  flesh  in  the  womb 
of  an  Agnes,  a  Gertrude,  a  Teresa,  because  these  virgins, 
though  holy,  were  nevertheless  for  a  time  stained  with 
original  sin ;  but  He  did  not  disdain  to  become  man  in  the 
womb  of  Mary,  because  this  beloved  Virgin  Wiw  always 
pure  and  free  from  the  least  shadow  of  sin,  and  was  never 
possessed  by  the  infernal  serpent.  And,  therefore.  Saint 
Augustine  says,  "  that  the  Son  of  God  never  made  Hira- 


*  Sanctifieavit  tabcrnaculnm  siuim  Altissimua  .  .  .  adjuvabit 
earn  Deu3  mane  dihiciilo. — Ps.  xlv,  5,  6. 

'  Domum  tuam  decet  sanctitudo. — Ps.  xcii,  5. 
^  In  malevolam  animam  non  introibit  sapieutia,  nee  habitabit  ia 
corpore  subdito  peccatis. — Sap.  i,  4. 

*  Singulavi  modo  Dei  Filius,  qui  est  Dei  sapientia,  in  ipsa  liabi- 
tavit;  non  sohim  in  anima,  sed  etiam  in  utero. — 3  p.  q.  xxvii,  art. 
4, concL 

'  Non  hon'uisti  Virginia  utcrum. 


152 


THE    IMMACULATK 


self  a  more  worthy  dwelling  than  Mary,  who  was  never 
possessed  by  the  enemy,  or  des[)olled  of  her  ornaments."' 

On  the  other  hand,  Saint  Cyril  of  Alexandria  asks, 
"  Who  ever  heard  of  an  architect  who  built  himself  a  tem- 
ple, and  yielded  up  the  first  possession  of  it  to  his  greatest 
enemy  ?'" 

Yes,  says  Saint  Methodius,  speaking  on  the  same  sub- 
ject, that  Lord  who  commanded  us  to  honor  our  parents, 
would  not  do  otherwise,  when  he  became  man,  than  ob- 
serve it,  by  giving  His  Mother  every  grace,  and  honor  : — 
"  lie  who  said,  Honor  thy  father  and  thy  mother,  that  He 
might  observe  His  own  decree,  gave  all  grace  and  honor 
to  His  Mother." '  Therefore  the  author  of  the  book  already 
quoted,  from  the  works  of  Saint  Augustine,  says,  "  that 
we  must  certainly  believe  that  Jesus  Christ  preserved  the 
body  of  Mary  from  corruption  after  death ;  for  if  He  had 
not  done  so,  he  would  not  have  observed  the  law,"  which 
"  at  the  same  time  that  it  commands  us  to  honor  our  mo- 
ther it  forbids  us  to  show  her  disrespect."  *  But  how  lit- 
tle would  Je'ius  have  guarded  His  Mother's  honor  had  He 
not  preserved  her  from  Adam's  sin  ?     "  Certainly,  that 


*  Nullam  digniorem  domum  sibi  Filius  Dei  ajdificavit  qiiam 
Mariam,  qtioe  nunquam  fuit  ab  hostibus  capta,  neque  suia  orna- 
mentis  spoliata.  f 

'  Quis  iinquam  de  architecto  audivit,  qui  suum  ipsius  templum 
construxerit,  et  in  eo  habitare  prohibitus  sit? — Horn.  vi. 

'  Qui  dixit,  "  Honora  patrem  tuum  et  matrem,"  longe  potius  id 
ipse  pi'fEstare  volens,  gratiam  servaverit  ac  quod  ita  statuit,  ei, 
qusB  ministravit  ut  sic  sponte  nasceretur,  Divinisque  laudibus 
decoraverit,  quam  sine  patre,  velut  innuptam  sibi  matrera  ascivit. 
— Serm.  de  Symeone  et  Anna. 

*  Lex  enim,  sicut  honorem  matris  prsecipit,  ita  inhonorotionem 
damnat. — Lib.  de  Aasmnp.  B.  V.  int.  op.  S.  Augustini. 


CONCEPTION    OF    MART. 


158 


son  would  sin,"  says  the  Augustinian  father  Thomas  of 
Strasburg,  «  who,  having  it  in  his  power  to  preserve  his 
mother  from  original  sin,  did  not  do  so ;"  «  but  that  which 
would  be  a  sin  in  us,"  continues  the  same  author,  »  must 
certainly  be  considered  unbecoming  in  the  Son  of  God, 
who,  whilst  He  could  make  His  Mother  immaculate,  did 
it  not."  «  Ah,  no  I"  exclaims  Gerson,  « since  thou,  the 
supreme  Prince,  choosest  to  have  a  Mother,  certainly  Thou 
owest  her  honor.  But  now  if  Thou  didst  permit  her,  who 
was  to  be  the  dwelling  of  all  purity,  to  be  in  the  abomina- 
tion of  original  sin,  certainly  it  would  appear  that  thr*  law 
was  not  well  fulfilled." ' 

"  Moreover,  we  know,"  says  Saint  Bernardine  of  Sienna, 
"that  the  Divine  Son  came  into  the  world  more  to  redeem 
Mary  than  all  other  creatures.""  There  are  two  means 
by  which  a  person  may  be  redeemed,  as  Saint  Augustine 
teaches  us— the  one  by  raising  him  up  after  having  fallen, 
and  the  other  by  preventing  him  from  falhng;*  and  this 
last  means  is  doubtless  the  most  honorable.  «  He  is  more 
honorably  redeemed,"  says  the  learned  Suarez,  "who  is 
prevented  from  falling,  than  he  who  after  falling  is  raised 
up;"*  for  thus  the  injury  or  stain  is  avoided  which  the 


Cum  tu  Bummus  Prineeps,  via  habere  Matrem  carnaliter  in 
terra,  ilh  debebis  honorem,  <fec.  Nunc  autem  appareret  illam  legem 
noa  bene  adimpleri.  si  in  hiijusmodi  abominatione,  iramunditia, 
et  subject.one  peccati,  aliquo  tempore  permitteres  illam,  qu£B  esse 
debet  habitaculum,  templum,  et  palatium  totius  puritatis— ^erm. 
de  Concep.  B.  M.  V. 

'  Christus  plus  pro  ipsa  redimenda  venit,  quam  pro  orani  alia 
creatura.-;Sem.  de  Concep.  R  M.  F.  art.  iii,  cap.  3. 

"  Enarratio  in  Fs.  Ixxxv,  verslc.  3. 

*  Duplex  est  redimendi  modus,  unus  erigendo  lapsum,  alter 
praveniendo  jamjara  lapsurum,  ne  cadat,  juxta  illud  Psalm,  143 : 


164 


THE    IMMACULATE 


soul  always  contracts  by  falling.  This  being  the  case,  we 
ought  certainly  to  believe  that  Mary  was  redeemed  in  the 
more  honorable  way,  and  the  one  which  became  the  Mo- 
ther of  God,  as  Saint  Bonaventure  remarks ;  "  for  it  is  to 
be  believed  that  the  Holy  Ghost,  as  a  very  special  favor, 
redeemed  aiil  preserved  her  from  original  sin  by  a  new 
kind  of  sanctification,  and  this  in  the  very  moment  of  her 
conception  ;  not  that  sin  was  in  her,  but  that  it  otherwise 
would  have  been." '  The  sermon,  from  which  this  passage 
is  taken,  is  proved  by  Frassen '  to  be  "•.ally  the  work  of 
the  holy  Doctor  above  named.  On  the  same  subject  Car- 
dinal Cusano  elegantly  remarks,  that  "  others  had  Jesus 
as  a  liberator,  but  to  the  most  Blessed  Virgin  He  was  a 
pre-libcrator ;"'  meaning,  that  all  others  had  a  Redeemer 
who  delivered  them  from  sin  with  which  they  were  already 
defiled,  but  that  the  most  Blessed  Virgin  had  a  Redeemer 


"  Redemisti  serviim  tuum  de  gladio  maligno ;"  id  est,  cuatodisti, 
ne  interficei-etur.  Ex  his  autem  posterior  modus  est,  sine  dubio 
opus  majoris  gratite,  et  benevolentiee,  et  cieteris  paribus,  majoris 
efficaciaj,  ac  potestatis;  ergo  decuit,  ut  Christus  Matrem  suam  no- 
bilissimo  modo  redimeret. — De  Incarnat.  p.   2,  q.  xxvii,  art.  2, 

disp.  3,  sect.  5. 

^  Credendum  est  enim,  quod  novo  sanctificationis  genere,  in  ejus 
conceptionis  primordio,  Spiritus  Sanctus  earn  a  peccato  originali 
(non  quod  infuit,  sed  quod  iufuisset)  redemit,  atque  singular!  gra- 
tia prseservavit. — Serm.  ii,  de  B.  V.  M. 

^  Scot.  Acad,  torn,  viii,  a.  3,  sec.  3,  q.  i,  No.  5.  f 
8  Prffiliberatorem  enim  Virgo  Sancta  liabuit,  cajteri  liberatorem 
et  post-Uberatorem.  Christus  enim  sic  omnium  liberator,  quod  et 
Virginis  liberator  et  praj-liberator,  ca>,teroiitm  vero  liberator  et 
post-liberator.  Ipsa  sola  post  Adto  lapsum,  non  indiga,  sed  plena 
originali  justitia,  ut  Eva,  et  multo  magis,  creata  ixxit—ExcitaU 
lib.  viii,  Senru  Sicut  lil.  int.  sp. 


CONCEPTION    OF    MARY. 


155 


who,  becai^se  He  was  her  Son  preserved  her  from  ever 
being  defiled  by  it. 

In  fine,  to  conclude  this  point  in  the  words  of  Hugo  of 
Saint  Victor,  the  tree  is  known  by  its  fruits.  If  the  Lamb 
was  always  immaculate,  the  Mother  must  also  have  been 
always  immaculate :  "  Such  the  Lamb,  such  the  Mother  of 
the  Lamb ;  for  the  tree  is  known  by  its  fruits." '  Hence 
this  same  Doctor  salutes  Mary,  saying,  "  O  worthy  Mother 
of  a  worthy  Son ;"  meaning,  that  no  other  than  Mary  was 
worthy  to  be  the  Mother  of  such  a  Son,  and  no  other  than 
Jesus  was  a  worthy  Son  of  such  a  Mo* her:  and  then  he 
adds  these  words  :  "  O  fair  Mother  of  beauty  itself,  O  high 
Mother  of  the  most  High,  O  Mother  of  God.""  Let  us 
then  address  this  most  Blessed  Mother  in  the  words  of 
Saint  Ildephonsus,  "  Suckle,  O  Mary,  thy  Creator,  give 
milk  to  Him  who  made  thee,  and  who  made  thee  such  that 
He  could  be  made  of  thee." ' 

Third  point. — Since  then  it  was  becoming  that  the 
Father  should  preserve  Mary  from  sin  as  His  daughter, 
and  the  Son  as  His  Mother,  it  was  also  becoming  that  the 
Holy  Ghost  should  preserve  her  as  His  spouse.  Saint 
Augustine  says  that  "  Mary  was  that  only  one  who  mer- 
ited to  be  called  the  Mother  and  Spouse  of  God."*     For 


'  Talis  .  .  .  Agnus,  quails  Mater  Agni  .  .  .  Quoniam  omnis  arbor 
ex  fructu  suo  cognoscitur. — De  Verba  Inc.  Coll.  iii. 

"  0  digna  digni,  formosa  pulchri,  munda  incorrupti,  excelsa 
altissimi,  Mater  Dei,  Sponsa  Regis  ffiterni,— /Sfcnn.  iii,  de  Assump. 
B.  M.  V. 

'  Lacta  Maria,  Creatorem  tuum,  laeta  pan  em  coeli,  lacta  praj- 
rnium  mundi .  .  .  Lacta  ergo  eura  qui  fecit  te,  qui  talem  fecit  te  ut 
ipse  fieret  ex  t^.—Serni.  de  Nat.  B.  M.  V. 

*  Ilrec  est  qute  sola  meruit  Mater  et  Sponsa  vocari. — Serm,  de 
Aumnpt.  B.  M.  V.  f 


166 


THE    IMMAOtlLATK 


Saint  Anselm  asserts  that  "  the  Divine  Spirit,  the  love 
itself  of  the  Father  and  the  Son,  came  coii)orally  into 
Mary,  and  enriching  her  with  graces  above  all  creatures, 
reposed  in  her  and  made  her  His  Spouse,  the  Queen  of 
heaven  and  earth."  *  He  says  that  he  came  into  her  cor- 
porally ;  that  is,  as  to  the  effect :  for  He  came  to  form  of 
her  immaculate  body  the  immaculate  body  of  Jesus  Christ, 
as  the  Archangel  had  already  predicted  to  her :  "  The 
Holy  Ghost  shall  come  upon  thee.'"  And  therefore  it  is. 
Bays  Saint  Thomas,  "  that  Mary  is  called  the  temple  of  the 
Lord  and  the  sacred  resting-place  of  the  Holy  Ghost ;  for 
by  the  operation  of  the  Holy  Ghost  she  became  the  Mother 
of  the  Incarnate  "Word." ' 

And  now  had  an  excellent  artist  the  power  to  make  his 
bride  such  as  he  could  represent  her,  what  pains  would 
he  not  take  to  render  her  as  beautiful  as  possible  ?  Who 
then  can  say  that  the  Holy  Ghost  did  otherwise  with 
Mary,  when  He  could  make  her  who  was  to  be  His  spouse, 
as  beautiful  as  it  became  Him  that  she  should  be  ? 

Ah  no !  He  acted  as  it  became  him  to  act ;  for  this 
same  Lord  Himself  declares :  "  Thou  art  all  fair,  O  my 
love,  and  there  is  not  a  spot  in  thee."*  These  words,  say 
Saint  Ildephonsus  and  Saint  Thomas,  are  properly  to  be 
understood  of  Mary,  as  Cornelius  a  Lapide  remarks ;  and 


*  Ipse  .  .  .  Spirltus  Dei,  ipse  amor  Omnipotentis  Patris  et  Filii 
.  .  .  ipse  inquam,  corporaliter,  ut  bene  dicam,  venit  in  earn,  singu- 
larique  gratia  pvaj  omnibus  quae  creata  sunt,  sive  in  coelo,  sive  in 
terra,  requievit  in  ea,  et  reginam  ac  imperatricem  coeli  et  terrte, 
et  omnium  qute  in  eis  sunt,  fecit  earn. — De  Excel.  Virg.  cap.  iv. 

"  Spiritus  Sanctus  superveniet  in  te. — Luc.  i,  35. 
'  Unde  dicitur  templum  Domini,  sacrarium   Spiritus  Sancti, 
quia  concepit  ex  Spiritu  Sancto. — Opusc.  viii. 

*  Tota  pulchra  es  arnica  mea,  et  macula  non  est  in  te. — Cant,  iv,  1. 


CONCEPTION    OF    MARY. 


157 


Saint  Bernardine  of  Sienna,'  and  Saint  Lawrence  Justi- 
nian," assert  that  they  are  to  be  understood  precisely  as 
applying  to  her  Immaculate  Conception  ;  whence  Blessed 
Raymond  Jordano  addresses  her,  saying,  "  Thou  art  all 
fair,  0  most  glorious  Virgin,  not  in  part,  but  wholly ;  and 
no  stain  of  mortal,  venial,  or  original  sin,  is  in  thee."  * 

The  Holy  Ghost  signified  the  same  thing  when  He 
called  this  His  spouse  an  inclosed  garden  and  a  sealed 
fountain  :  "  My  sister,  my  spouse,  is  a  garden  inclosed,  a 
fountain  sealed  up."*  "Mary,"  says  Saint  Sophronius, 
"  was  this  inclosed  garden  and  sealed  fountain,  into  which 
no  guile  could  enter,  against  which  no  fraud  of  the  enemy 
could  prevail,  and  who  always  Avas  holy  in  mind  and 
body."*  Saint  Bernard  likewise  says,  addressing  the 
Blessed  Virgin,  "  Thou  art  an  inclosed  garden,  into  which 
the  sinner's  hand  has  never  entered  to  pluck  its  flowers." ' 

We  know  that  this  Divine  Spouse  loved  Mary  more 
than  all  the  other  Saints  and  Angels  put  together,  as  Fa- 
ther Suarez,  with  Saint  Lawrence  Justinian,  and  others 
assert,  He  loved  her  from  the  very  beginning  and  exalted 


'  Serm.  de  Concep.  B.  31.  V.  art.  ii,  c.  2. 

»  Serm.  de  Nat  B.  M.  V. 

'  Tota  .  .  .  pulehra  es  Virgo  gloriosissima,  non  i\  parte,  sed  in 
toto :  et  macula  peccati,  sive  mortalis,  sive  venialis,  sive  origina- 
lis,  non  est  in  te, — Contempl.  B.  V.  cap.  ii. 

*  Hortus  conclusus  soror  mea  sponsa,  hortus  conclusus,  fons  sig- 
hoXms,.— Cant,  iv,  12. 

'  Htec  est  bortus  conehisus,  fons  signatus,  puteus  aquarum 
viventiura,  ad  quam  nulli  potuerunt  doli  irrumpere :  nee  prseva- 
Init  fraus  inimici,  sed  permansit  sancta,  mente  et  corpore. — Serm. 
dt  Assump.  B.  M.  V.  int.  op.  S.  Hieron. 

'  Hortus  conclusus  tu  es  Dei  genitrix,  ad  queiu  deflorandum 
manus  peccatoris  nunquam  introivit. — Depr.  ad.  B.  V.  M. 


158 


THE    IMMACULATE 


her  in  sanctity  above  all  others,  as  it  is  expressed  by 
David  in  the  Psalms :  "  The  foundations  thereof  are  in 
the  holy  mountains :  the  Lord  loveth  the  gates  of  Sion 
above  all  the  tabernacles  of  Jacob  ....  a  man  is  born  in 
her,  and  the  Highest  Himself  hath  founded  her." '  Words 
which  all  signify  that  Mary  was  holy  from  her  conception. 
The  same  thing  is  signified  by  other  passages  addressed 
to  her  by  the  Holy  Ghost.  In  Frovcrbs  Ave  read,  "  Many 
daughters  have  gathered  together  riches :  thou  hast  sur- 
passed them  all.""  If  Mary  has  surpassed  all  others  in 
the  riches  of  grace,  she  must  have  had  original  justice,  as 
Adam  and  the  Angels  had  it.  In  the  Canticles  we  read, 
"  There  are  ...  .  young  maidens  without  number.  One 
is  r>y  dove,  my  perfect  one  (in  the  Hebrew  it  is  my  entire, 
my  immaculate  one),  is  but  one,  she  is  the  only  one  of 
her  Mother.""  All  just  souls  are  daughters  of  Divine 
grace ;  but  amongst  these  Mary  was  the  dove  without  the 
gall  of  sin,  the  perfect  one  without  spot  in  her  origin,  the 
one  conceived  in  grace. 

Hence  it  is  that  the  angel,  before  she  became  the 
Mother  of  God,  already  found  her  full  of  grace,  and  thus 
saluted  her,  "  Hail,  full  of  Grace ;"  on  which  words  Saint 
Sophronius  writes,  that  "  grace  is  given  partially  to  other 
Saints,  but  to  the  Blessed  Virgin  all  was  given."*     So 


» Fundamenta  ejus  in  montibus  sanctia ;  Diligit  Dominus  portas 
Sion  super  omnia  tabernacula  Jacob  .  .  .  Homo  natus  est  in  ca: 
et  ipse  fundavit  eam  Altissimus. — Ps.  Ixxxvi,  1,  5. 

'^  Multffi  filiaj  congregaverunt  divitias :  tu  supergressa  es  uui- 
versas. — Prov.  xxxi,  29. 

'  Adolescentularura  non  est  numerus.  Una  est  columba  mea, 
perfecta  mea,  una  est  matris  suse. — Cant,  vi,  7,  8. 

*  Gratia  plena:  et  bene  plena,  quia  cseteris  per  partes  prasta- 


CONCEPTION    OF    MARY 


169 


much  so,  says  Saint  Thomas,  that  "  grace  not  only  ren- 
dered the  soul,  but  even  the  flesh  of  Mary  holy,  so  that 
this  Blessed  Virgin  might  be  able  to  clothe  the  Eternal 
Word  with  it." '  Now  all  this  leads  us  to  the  conclusion 
that  Mary,  from  the  moment  of  her  conception,  was  en- 
riched and  filled  with  Divine  grace  by  the  Holy  Ghost, 
as  Peter  of  Celles  remarks,  "  the  plenitude  of  grace  was 
in  her ;  for  from  the  very  moment  of  her  conception  the 
whole  grace  of  the  Divinity  overflowed  upon  her,  by  the 
outpouring  of  the  Holy  Ghost.""  Hence  Saint  Peter 
Damian  says,  "that  the  Holy  Spirit  was  about  to  bear 
her  off  entirely  to  Himself,  who  was  chosen  and  pre- 
elected  by  God."'  The  Saint  says,  to  bear  her  off,  to 
denote  the  holy  velocity  of  the  Divine  Spirit,  in  being 
beforehand,  in  making  this  Spouse  His  own,  before  Luci- 
fer should  take  possession  of  her. 

Finally,  I  wish  to  conclude  this  discourse,  which  I  have 
prolonged  beyond  the  limits  of  th3  others,  because  our 
Congregation  has  this  Blessed  Virgin  Mary,  precisely 
under  the  title  of  her  Immaculate  Conception,  for  its 
principal  patroness:  I  say  that  I  wish  to  conclude  by 
giving,  in  as  few  words  as  possible,  the  reasons  which 
make  me  feel  certain,  and  which,  in  my  opinion,  ought  to 

tur:  Maria;  vero  simnl  se  tota  infudit  pknitudo  gratia). — Serm.  de 
Assump.  B.  M.  V.  int.  op.  S.  Hieron. 

^  Anima  B.  Virginis  ita  fuit  plena,  quod  ex  ea  refuadit  gratia 
in  carnein,  iit  de  ipsa  conciperet  Deum. — Opusc.  viii. 

^  Siraul  collecta  gratia;  plenitudo,  nullatenus  creaturse  humanas 
capacitate  potest  apprehcndi  . .  .  privilegio  ,  .  .  Filii  sui,  supra 
totius  creaturaj  mevitum  Mater  Dei  aspersione  Spiritus  Sancti, 
tota  Deitatis  gratia  est  perfusa. — Lib.  de  Panib.  cap.  xii. 

*  A  Deo  electara  et  prajelectam,  totam  earn  rapturus  erat  sibi 
Spiritus  Sanctus. — Serm.  de  Annunt.  B.  M.  V. 


l1 


160 


THE    IMMACULATE 


1    .1'    p 

'■1 

I 

convince  every  one  of  the  truth  of  so  pious  a  belief,  and 
Avhich  is  so  glorious  for  the  Divine  Mother :  that  is,  that 
she  was  free  from  original  sin. 

There  are  many  Doctors  who  maintain  that  Mary  was 
exempted  from  contracting  even  the  debt  of  sin ;  for  in- 
stance, Cardinal  Galatino,'  Cardinal  Cusano,"  De  Ponte,* 
Salazar,*  Catharinus,'  Novarjno,"  Viva,  De  Lugo,^  Egidio, 
Richelio,  and  others.  And  this  opinion  is  also  probable ; 
for  if  it  is  true  that  the  wills  of  all  men  were  included  in 
that  of  Adam,  as  being  the  head  of  all,  and  this  opinion 
is  maintained  as  probable  by  Gonet,"  Habert,'  and  others, 
founded  on  the  doctrine  of  Saint  Paul,,  contained  in  the 
fifth  chapl(.i"  to  the  Romans, — if  this  opinion,  I  say,  is 
probable,  it  is  also  probable  that  Mary  did  not  contract 
the  debt  of  sin ;  for,  whilst  God  distinguished  her  from 
the  common  of  men  by  so  many  graces,  it  ought  to  be 
piously  believed  that  He  did  not  include  her  will  in  that 
of  Adam. 

This  opinion  is  only  probable,  and  I  adhere  to  it  as 
being  more  glorious  for  my  sovereign  Lady.  But  I  con- 
sider the  opinion,  that  Mary  did  not  contract  the  sin  of 
Adam,  as  certain ;  and  it  is  considered  so,  and  even  as 
proximately  definable,  as  an  article  of  faith  (as  they  ex- 

*  Be  Area,  lib.  vii,  c.  18.  f 

'  Lib.  viii,  Bxcit.  ex  Serm.  Sicut.  lib.  int.  sp. 
'  Lib.  ii,  Cant.  ex.  10.  f 

*  De  Virg.  Cone.  c.  vii,  n.  7.  f 
'  De  Pecc.  orig.  c.  ult.  f 

*  Umbr.  Virg.  Excursus,  xviii 
^  P.  viii,  disp.  i,  q.  2,  urt.  2. 

*  Man.  to.  iii,  Lr.  5,  c.  6,  No.  2.  f 

*  Tom.  iii  de  Pec.  c.  7.  f 


CONCEPTION    OF    MARY 


161 


press   it),   by    Cardinal    Everard/    Duval,"    Raynauld,* 
Lossada,*  Viva,'  and  many  others.     I  omit,  however,  the 
revelations  which  confirm  this  belief,  particularly  those 
of  Saint  Bridget,  which  were  aproved  of  by  Cardinal 
Torquemada,"  and  by  four  sovereign  Pontiffs,  and  which 
are  found  in  various  parts  of  the  sixth  book  of  her  Reve- 
lations.^    But  on  no  account  can  I  omit  the  opinions  of 
the  holy  Fathers  on  this  subject,  whereby  to  show  their 
unanimity  in  conceding  this  privilege  to  the  Divine  Mother. 
Saint  Ambrose  says,  "  Receive  me  not  from  Sarah,  but 
from  Mary,  that  it  may  be  an  uncorrupted  Virgin,  a 
Virgin  free  by  grace  from  every  stain  of  sin." "    Origen, 
spealiing  of  Mary,  asserts  that  "she  was  not  infected  by 
the  venomous  breath  of  the  serpent.""     Saint  Ephrem, 
that  "  she  was  immaculate,  and  remote  from  all  stain  of 
sin."  "    An  ancient  writer  (Saint  Fulgentius  ?),  in  a  ser- 
mon, found  amongst  the  works  of  Saint  Augustine,  on  the 
words  «  Hail,  full  of  grace,"  says,  "  By  these  words  the 
angel  shows  that  she  was  altogether  [remark  the  word 
altogether]  excluded  from  the  wrath  of  the  first  sentence, 
and  restored  to  the  full  grace  of  blessing.""     The  author 


'  Per  unum  hominerr  peccatum  in  hunc   mundiim  intravit 
in  quo  (Ada)  omnes  peccaveruiit.— 7?ow.  v,  12. 
]  ^«  ^^<^m-  Theol.  f  s  1,  2,'qu"  2  de  Pecc.  \ 

Piet.  Lugd.  No.  29.  f  »  Disc.  Th.  de  Imm.  Cone,  f 

^  Qu.  Prod  ad  Trut.  f  ^  Lib.  vi,  cap.  12,  49,  .55. 

Suscipe  me  non  ex  Sara,  sed   ex   Maria;    ut  incorrupta  sit 
Virgo,  sed  Virgo  per  gratiam  ab  onini  integra  labe  peccati.— 
berm.  xxii  in  Ps.  cxviii,  No.  30. 
"^Nec  serpentis  venenosis  afflatibus  infecta  est~ffom.  i.  f 
"  Immaculata  et  intemerata,  incorrupta  et  prorsus  pudiea,  at- 
que  ab  omni  sorde  ao.  labe  peccati  alienissima.  -Ad  S.Bei  Qen.  Oral. 
Cum  dixit  "  gratia  plena,"  ostendit  ex  integro,  iram  exclusam 


162 


THE    IMMACULATE 


!!■) 


of  an  old  work,  called  the  Breviary  of  Saint  Jerome, 
affirms  that  "  that  cloud  was  never  in  darkness,  hut  always 
in  light.'"     Saint  Cyprian,  or  whoever  may  he  the  author 
of  the  work  on  the  77th  Psalm,  says,  "  Nor  did  justice 
endure  that  that  vessel  of  election  should  be  open  to 
common  injuries ;  for  being  far  exalted  above  others,  she 
partook  of  their  nature,  not  of  their  sin.""     Saint  Am- 
jphilochius,  that  "  He  who  fonned  the  first  Virgin  without 
lieformity,  also  made  the  second  one  without  spot  or  sin." ' 
Saint  Sophronius,  that  "the  Virgin  is  therefore  called 
immaculate,  for  in  nothing  was   she   corrupt."*      Saint 
Ildephonsus  argues,  that  "  it  is  evident  that  she  was  free 
from  original   sin."'      Saint  John  Damascene  says  that 
"the  serpent  never  had  any  access  to  this  paradise."' 

primte  sententiffi,  et  plenam  benedictionis  gratiam  restitutam.— 
Int.  op.  8.  Augustinh  Serm.  vii,  de  Nat.  Dom. 

»  Nubem  levem  debemus  sanctam  Mariam  accipere  .  .  .  Et  de- 
duxit  eos  ia  nube  diei.  Pulchre  dixit,  diei :  Nubes  enim  ilia  non 
fuit  in  tenebris,  sed  semper  in  luQQ.—Brev.  8.  Hieron.  in  Pa. 

Ixxvii. 

«  Nee  Bustinebat  justitia,  ut  illud  vas  electionis  communibus 
las8aretur  injurlis;  quoniam  plurimnm  a  cjeteris  diffe-ens,  natura 
communieabat,  non  culpa.— Xi6.  de  Card.  Op.  Christi,  de  Nativ. 

3  Qui  antiquam  illam  virginem  sine  probro  condidit;  Ipse,  et 
secundara,  sine  nota  et  crimine  fabricatus  est—Orat.  in  8.  Deip. 

et  Simeon. 

*  Virgo  sancta  accipitur,  ei  aniraa  corpusque  sanctificatur  ; 
atque  ita  ministravit  in  incarnatione  Creatoris,  ut  munda  et  casta, 
atque  incontaminata ...  Ex  inviolabili  namque  et  virginali  san- 
guine atque  immaculatse  Virginis  Marias  Verbum  vere  factum  est 
incarnatum.— ^ariwin.  torn,  iii,  Cone.  (Ecumen.  6,  act  11. 

»  Constat,  earn  ab  omni  originali  peccato  immunein  fuisae.— 
Cont.  disp.  de  Virginit.  B.  V.  M. 

« In  hunc  paradisum  serpenti  aditum  non  patuit. — Or.  u,  as 

Nat.  B.  M.  V. 


CONCEPTION    OP    MART. 


103 


Saint  Peter  Damian,  that  "  the  flesh  of  the  Virgin,  taken 
from  Adam,  did  not  admit  of  the  stain  of  Adam." '  Saint 
Bruno  affirms,  "that  Mary  is  that  uncorrupted  earth 
which  God  blessed,  and  was  therefore  free  from  all  con- 
tagion of  sin."'  Saint  Bonaventure,  "that  our  Sovereign 
Lady  was  full  of  preventing  grace  for  her  sanctification ; 
that  is,  preservative  grace  against  the  corruption  of  original 
sin."'  Saint  Bernardine  of  Sienna  argues,  that  " it  is  not 
to  be  believed  that  He,  the  Son  of  God,  would  be  born 
of  a  Virgin,  and  take  her  flesh,  were  she  in  the  slightest 
degree  stained  with  original  sin."*  Saint  Lawrence  Jus- 
tinian affirms,  "  that  she  was  prevented  in  blessings,  from 
her  very  conception."*  And  the  blessed  Raymond  Jor- 
dano,  on  the  words  '•  Thou  hast  found  grace,"  says,  "  thou 
hast  found  a  singular  grace,  O  most  sweet  Virgin,  that  of 
preservation  from  original  sin.  Sec.""  And  many  other 
Doctors  speak  in  the  same  sense. 

But  finally,  there  are  two  arguments  that  conclusively 
prove  the  truth  of  this  pious  belief.     The  first  of  these  is 


'  Caro  . . .  Virginis  ex  Adam  assumpta,  maculas  AdsB  non  ad- 
m'mt.—-Ser7n.  de  Assump.  B.  M.  V. 

'  Hsec  est .  .  .  incovrupta  terra  ilia,  cni  benedixit  Dominus,  ab 
omni  propterea  peccati  contagione  libera,  per  quara  vitse  viam 
agnovimus,  et  promissam  veritatem  aceepimus. — In  Pa.  ci. 

Domina  nostra  fuit  plena  gratia  prajveiiiente  in  sua  sanctifica- 
llone,  gratia  scilicet  prseservativa  contra  foeditatem  originalis 
culpse.—^erm.  ii,  de  B.  M.  V. 

*  Non  est  credendum,  quod  ipse  Filius  Dei  voluerit  nasci  ex  vir- 
gine,  efc  sumere  ejus  carnem,  quae  esset  maculata  ex  aliquo  peecato 
originali. — Serm.  in  Feria  iii,  post  Pascha. 

Ab  ipsa  namque  sui  conceptione,  in  benedictionibua  est  prse- 
veuta. — Serm.  in  Annunc.  B.  M.  V. 

•  Invenisti  Virgo  Maria,  gratiam  cselestem ;  quia  fuerunt  in  te 
ab  originia  labe  prseservatio,  <fec. — Contempl.  de  B.  V.  M.  cap.  vi. 


1C4 


THE    IMMACULATE 


the  universnl  roncurreace  of  the  faithful.  Father  Egidiug, 
of  the  i 'resent;' lion,*  assures  us  that  all  the  religious 
orders  follow  this  opinion ;  and  a  modern  author  tells  us 
that  though  there  are  ninety-two  writers  of  the  order  of 
Saint  Dominic  against  it,  nevertheless  there  are  a  hundred 
and  thirty -six  in  favor  of  ii,  ».  on  In  that  religious  body. 
But  that  which  above  all  should  persuade  us  that  our 
pious  belief  is  in  accordance  with  the  general  sentiment  of 
Catholics  is,  that  we  are  assured  of  it,  in  the  celebrated 
bull  of  Alexander  VII, "  Sollicitudo  omnium  ecclesiarum," 
pubUshcd  in  1661,  in  which  he  says,  "This  devotion  and 
homage  towards  the  Mother  of  God  v  as  again  increased 
and  propagated  ...  so  that  the  universities  having  adopted 
this  opinion  (that  is  the  pious  one),  already  nearly  all 
Catholics  have  embraced  it.""  And  in  fact  this  opinion  is 
defended  in  the  universities  of  the  Sorbonne,  Alcala,  Sala- 
manca, Coirabra,  Cologne,  Mentz,  Naples,  and  many  others, 
in  which  all  who  take  their  degrees  are  obliged  to  swear 
that  they  will  defend  the  doctrine  of  Mary's  Immaculate 
Conception.  The  learned  Petavius  mainly  rests  his 
proofs  of  the  truth  of  this  doctrine  on  the  argument 
taken  from  the  general  sentiment  of  the  faithful."  An 
argument,  writes  the  most  learned  bishop  Julius  Torni,* 
which  cannot  do  otherwise  than  convince ;  for  in  fact,  if 
nothing  else   does,  the   general  consent  of  the  faithful 

*  Be  Frees.  V.  q.  vi,  a.  4.  f 

'  Aucta  rursus  et  propagata  fuit  pietas  hsec  et  cultus  erga  Dei- 
param  ...  ita  ut  accedeutibus  quoque  plerisque  celebrioribuj 
Aeademiia  ad  banc  sententiam,  jam  fere  oranes  Catholici  earn  am- 
plectantur, 

'  Tom.  V,  lib.  14,  cap.  2,  No.  10. 

*  In  Adn.  ad  JEat  1.  ii,  diet.  3,  No.  2.  f 


CONCEPTION    OF    MiRY. 


165 


makes  us  certain  of  the  sanctificat-on  of  Mary  in  her 
mother's  womb,  and  of  her  Assumption,  in  body  and  soul, 
into  heaven.  Why  then  should  not  the  same  general 
feeling  and  belief,  on  the  part  of  the  faithful,  also  make 
us  certain  of  her  Immaculate  Conception  ? 

The  second  reason,  and  which  is  stronger  than  the  first, 
that  convinces  us  that  Mary  was  exempt  from  original 
sin,  is  the  celebration  of  her  Immaculate  Conception  coai- 
manded  by  the  universal  Church.     And  on  this  subject  I 
see,  on  the  one  hand,  that  the  Church  celebrates  the  first 
moment  in  which  her  soul  was  created  and  infused  into 
her  body,  for  this  was  declared  by  Alexander  VII,  in  the 
above-named  bull,  in  which  he  says,  that  the   Church 
gives  the  same  worship  to  Mary  in  her  Conception,  which 
is  given  to  her  by  those  who  hold  the  pious  belief  that 
she  was  conceived  without  original  sin.     On  the  other 
hand,  I  hold  it  as  certain,  that  the  Church  cannot  celebrate 
anything  which  is  not  holy,  according  to  the  doctrine  of 
the  holy  Pope  Saint  Leo,'  and  that  of  the  Sovereign 
Pontiff    Saint   Eusebius :    "In   the   Apostolic    See   the 
Catholic  religion  was  always  preserved  spotless.""     All 
theolosriacs,  with  Saint  Augustine,"  Saint  Bernard,*  and 
Samt  Thomas,  agree  on  this  point,  and  the  latter,  to  prove 
that  Mary  was  sanctified  before  her  birth,  makes  use  of 
this  very  argument:  "The  Church  celebrates  the  nativity 
of  the  Blessed  Virgin ;  but  a  feast  is  celebrated  only  for 
a  Saint:     lerefore  the  Blessed  Virgin  was  sanctified  in 


*  Fp.  Decret.  \\,  c,  2.  f 

'  In  Sede  Apostolica  extra  maculam  semper  est  Catholica  sor- 
vata  religio. —i>ecr.  xxiv,  No.  1,  c.  in  sede.  -f 
'  Serm.  civ  et  cxiii.  f 

*  JEp.  ad  Can.  Ludg. 

8 


1  '■' 

■4. 


166 


THE    IMMACULATE 


her  mother's  womb." '  But  if  it  is  certain,  as  the  angelic 
Doctor  says,  that  Mary  was  sanctified  in  her  mother's 
womb,  because  it  is  only  on  that  supposition  that  the 
Church  can  celebrate  her  Nativity,  why  are  we  not  to 
consider  it  as  equally  certain  that  Mary  was  preserved 
from  original  sin  from  the  first  moment  of  her  Conception, 
knowing  as  we  do,  that  it  is  in  this  sense  that  the  Church 
herself  celebrates  the  feast? 


PRAYER. 

Ah,  my  Immaculate  Lady !  I  rejoice  with  thee  on  seeing 
thee  enriched  with  so  great  purity.     I  thank,  and  resolve 
always  to  thank,  our  common  Creator  for  having  preserved 
thee  from  every  stain  of  sin,  and  I  firmly  believe  this  doc- 
trine,  and  am  prepared,  and  swear  even  to  lay  down  my 
life,  should  thin  be  necessary,  in  defence  of  this  thy  so 
great  and  singular  privilege  of  being  conceived  immaculate. 
I  would  that  the  whole  world  knew  thee  and  acknowledged 
thee  as  being  that  beautiful  "Dawn"  which  was  always 
illumined  with  Divine  light ;  for  that  chosen  "Ark    ot  sal- 
vation, free  from  the  common  shipwreck  of  sin ;  for  that 
"perfect  and  immaculate  Dove"  which  thy  Divine  Spouse 
declared  thee  to  be;  for  that  "inclosed  Garden"  which 
,vas  the  delight  of  God ;  for  that  "sealed  Fountain    whose 
waters  were  never  troubled  by  an  enemy ;  and,  finally,  tor 
that  "white  Lily,"  which  thou  art,  and  who,  though  born 
in  the  midst  of  the  thorns  of  the  children  of  Adam,  all  ot 


»  Ecclesia  celebrat  nativitatem  Beatas  Virginis:  non  autem  cele- 
bratur  festum  in  Ecclesia  nisi  pro  aliquo  sancto.  Ergo  beata 
Yirgo  in  ipsa  sua  nativitate  fuit  sancta.  Fuit  ergo  lu  utero  sauc- 
tificata.— 3  p.  Q.  xxvii,  art.  1. 


CONCKPTION    OF    MARY 


107 


1 1 


whom  are  conceived  in  sin,  and  the  enemies  of  God,  wast 
alone  conceived  pure  and  8f)otles<s,  and  in  all  thin^')  tho 
beloved  of  thy  Creator. 

Permit  me  then  to  praise  thee  also  as  thy  God  Himself 
ha.s  praised  thee :  "Thou  art  all  fair,  and  there  is  not  a  spot 
in  thee."    O  most  pure  Dove,  all  fair,  all  beautiful,  always 
the  friend  of  God !   "  O  how  beautiful  art  thou,  my  beloved ! 
how  beautiful  art  thou !"     Ah  !  most  sweet,  most  amiable, 
immaculate  Mary,  thou  who  art  so  beautiful  in  the  eyes  of 
thy  Lord, — ah  !  disdain  not  to  cast  thy  compassionate  eyes 
on  the  wounds  of  my  soul,  loathsome  as  they  are.     Behold 
me,  pity  me,  heal  me.     O  beautiful  loadstone  of  hearts, 
draw  also  my  miserable  heart  to  thyself.    0  thou,  who  from 
the  first  moment  of  thy  life  didst  appear  pure  and  beautiful 
before  God,  pity  me,  who  not  only  was  bom  in  sin,  but 
have  again  since  baptism  stained  my  soul  with  crimes. 
What  grace  will  God  ever  refuse  thee  who  chose  thee  for 
his  Daughter,  His  Mother  and  Spouse,  and  therefore  pre- 
served thee  from  every  stain,  and  in  His  love  preferred 
thee  to  all  other  creatures  ?    I  will  say  in  the  words  of 
Saint  Thilip  Neri :  "  Immaculate  Virgin,  thou  hast  to  save 
me."    Grant  that  I  may  always  remember  thee ;  and  thou, 
do  thou  never  forget  me.     The  happy  day,  when  I  shall 
go  to  behold  thy  beauty  in  paradise,  seems  a  thousand 
years  oflf.     So  much  do  I  long  to  praise  and  love  thee  more 
than  I  can  now  do,  my  Mother,  my  Queen,  my  beloved, 
most  beautiful,  most  sweet,  most  pure.  Immaculate  Mary. 
Amen. 


I 


IITANT  OF  THE  HOLY  VBGIN. 


WITH 


SENTENCES  FROM  THE  FATHERS. 


LITANY. 
Holj  Mary,  praj  for 


us. 


Holy  Mother  of  God, 
pray  for  us. 


Holy  Virgin  of  virgins, 
pray  for  us. 


Mother  of  Christ,  pray 
for  us. 


MotherofDivinegrace, 
pray  for  us, 


SENTENCES. 

Mary  was  so  holy,  that  the 
Holy  Spirit  deigned  io  come  to 
Iier. — S.  Augustin. 

All  dignity  and  perfection  are 
comprehended,  O  Mary,  in  that 
which  it  is  to  be  Mother  of  God. 
— S.  Bernard, 

God  would  have  Mary  a  virgin, 
that  out  of  one  immaculate,  the 
Immaculate  should  be  brought 
forth  to  puige  the  stain  of  all.— 
S.  Bernard. 

Christ  coming  down  into  a 
virgin,  by  the  co-operation  of  the 
Holy  Spirit,  took  flesh.— ^.  Oy~ 
prian. 

God  made  Mary  His  mother, 
that  she  should  be  the  mother  of 
all. — S.  Anselm. 

Mary,  thou  art  full  of  grace, 
which  thou  didst  find  from  the 


170 


THE  immaculat: 


Mother    most     pure, 
pray  for  us. 


Mother  most    chaste, 
pray  for  us. 

Mother  inviolate,  pray 
for  us. 

Mother    untouchecl, 
pray  for  us. 


Mother  most  amiable, 
pray  for  us. 


Mother  most  wonder- 
ful, pray  for  us. 


Lord,  and  which  thou  hast  merited 
to  diffuse  through  the  world. — S. 
Augustin. 

O  blessed  ahove  women,  who 
vanquishest  the  angels  by  purity. 
— S.  Anselm. 

What  even  of  angelical  purity 
shall  dare  to  be  compared  with 
the  purity  of  Mary,  who  was 
worthy  to  become  the  habitation 
of  the  Son  of  God  ? — S.  Bernard. 
Christ  chose  a  virgin  mother, 
that  she  might  be  to  all  a  model 
of  chastity. — S.  Sophronius. 

Mary,  the  immaculate  mother 
of  the  holy  and  immaculate. — 
Origen. 

There  is  one  thing  in  which 
Mary  had  no  precedent,  nor  can 
have  a  follower :  the  joy  of  being 
a  mother,  with  the  honor  of  being 
a  virgin. — S.  Bernard. 

Holy  Mary,  blessed  Mary,  mo- 
ther and  virgin. — S.  Chrysostom. 
There  was  nothing  austere  in 
Mary,   nothing  terrible,  all  was 
gentleness. — S.  Bernard. 

Mary,  amiable  to  contemplate. 
— S.  Anselm. 

Mary,  amiable  in  all  things. — 
S.  Bernard. 

God  showed  his  wonders  in  his 
mother. — S.  Bernard. 


CONCEPTION    OF    MAKY. 


m 


Mother  of  the  Saviour, 

pray  for  us. 
Most  prudent  Virgin, 

pray  for  us. 


Venerable    Virgin, 
pray  for  us. 


Renowned    Virgin, 
pray  for  us. 


Powerful  Virgin,  pray 
for  us. 

Clement  Virgin,  pray 
for  us. 


It  is  thy  praise,  0  wonderful 
mother,  that  we  are  not  able  to 
celebrate  thy  praises  by  suitable 
encomiums. — S.  Germ.  Constant. 
Mary,  mother  of  the  Saviour, 
the  spouse  of  God. — S.  Anselm. 

Mary  was  humble  of  heart, 
grave  of  speech,  of  a  prudent 
mind. — S.  Anselm. 

Mary,  most  prudent  Virgin. — 
S.  Thomas  a  Kempis. 

Mary,  venerated  by  an  angel. 
— S.  Ildefonse. 

Mary,  after  her  Sun,  most 
worthy  of  veneration. — S.  Ber- 
nard. 

What  shall  I,  poor  of  genius, 
say  of  thee,  O  blessed  Virgin, 
while  all  that  I  say  is  less  praise 
than  thy  dignity  deserves? — S, 
Augustin. 

Mary  is  great  in  all  times,  all 
conditions,  among  tribes,  and  peo- 
ple, and  languages. — o.  Anselm. 
As  to  Mary,  when  she  is  heard 
of  her  Son,  it  is  to  be  answered. 
— S.  Bernard. 

Mary,  clement  to  the  penitent. 
— S.  Bernard. 

Mary  is  more  clement  and 
gentle  than  any  mother. — S* 
Gregory. 


172 


THE    IMMACULATE 


. 


Faithful  Virgin,  pray 
for  us. 


Mirror  of  Justice,  pray 

for  us. 
Seat  of  Wisdom,  pray 

for  us. 


Cause  of  our  joy,  pray 
for  us. 

Spiritual  Vessel,  pray 
for  us. 


Honorable     Vessel, 
pray  for  us. 

Singular  Vessel  of  de- 
votion, pray  for  us. 

Mystical   Rose,    pray 
for  us. 


Tower  of  Ivory,  pray 
for  us. 


Eve  had  believed  the  serpent, 
Mary  believed  Gabriel.  The  fault 
that  the  former  committed  by  be- 
lieving, the  latter  eflfaced  by  faith. 
— Tertidlian. 

The  faith  of  Mary  opened  hea- 
ven.— S.  Augustin. 

Mary  is  the  mirror  and  pattern 
of  all  justice. — S.  Ambrose. 

The  Celestial  Wisdom  built  in 
Mary  a  home  for  Himself— /S 
Bernard. 

Mary,  the  home  (or  dwelling) 

of  Eternal  Wisdom. — S.  Jerome. 

By  Mary,  universal  joy  came 

forth    into    the   world. — S.   Ger- 

manius. 

Mary  being  about  to  give  a 
body  to  the  new-born  Jod,  be- 
comes first,  in  spirit,  the  temple 
of  God.— ^S:  Hilary  of  Aries. 

Mary,  beautiful  and  elect  ves- 
sel of  God.— .S'.  Ephrem. 

Sacred  depository  of  the  Holy 
Spirit. — S.  Isidore  of  Seville. 

Mary,  the  rose  coming  forth 
from  the  thorns  of  Judah,  shed- 
ding over  all  a  divrn^  fragrance. 
— aS*.  John  Damascene. 

Maiy,  the  house  which  the 
Eternal  Wisdom  built  for  Him- 
self.— S.  Bonaventure. 


I 


CONCEPTION    OF    MAEY. 


173 


House  of  Gold,  pray 
for  us. 


Ark  of  the  Covenant, 
pray  for  us. 

Gate  of  Heaven,  pray 
for  us. 


Star  of  the  Morning, 
pray  for  us. 


Health  of  the  weak, 
pray  for  us. 


Refuge  of  Sinners, 
pray  for  us. 

Comforter  of  the  af- 
flicted, pi--iy  tor  us. 

Help  of  Christians, 
pray  for  us. 


Mary,  the  beautiful  temple  of 
the  Divine  Huinility — ,S:  Andrew 
of  Crete. 

Mary,  ..uly  the  ark,  gilded 
within  and  without  with  gold, 
which  received  the  whole  trea- 
sure of  sanctification. — S.  Gre- 
gory/ Thaumaturge. 

Mary,  the  ark  of  sanctifica- 
tion,  which  contained  the  celestial 
manna. — S.  Ambrose. 

Mary,  the  gate  of  heaven S. 

JSphrem. 

Mary,  the  door  of  heaven S. 

Thomas  a  Ketnpts. 

Mary,  the  sun  that  knows  no 
setting,  thr  star  ever  clear  and 
sparkling,— *S:  Bernard. 

Mary,  the  star  by  whose  guid- 
ance we  sail  to  our  country. — S. 
Germanius. 

By  Mary  God  opened  to  us  a 
place  of  public  healing.— .Sl  Basil. 
Mary,  health  of  the  weak.— .SI 
Thomas  a  Kempis. 

Mar};,  the  refuge  and  asylum 
of  sinners. — S.  Ephrem. 

Mary,   who   turns    grief   into 
sweet  solace. — S.  Jno.  Damascene, 
Mary,  fountain  of  consolation. 
— S,  Ephrem. 

Mary's  name  ia  a  signal  of  help. 
— &.  Ephrem. 


174 


THE    IMMACULATE 


1 


Queen  of  Angels,  pray 
for  us. 


Queen  of  Patriarchs, 

pray  for  us. 
Queen    of    Prophets, 

pray  for  us. 


Queen    of    Apostles, 

pray  for  us. 
Queen     of     Martyrs, 

pray  for  us. 


Queen  of  Confessors, 

pray  for  us. 
Queen  of  Virgms,  pray 

for  us. 


Queen  of  all  Saints, 
pray  for  us. 

Queen  conceived  with- 
out Original  Sin, 
pray  for  us. 


Mary,  queen  of  heaven   and 
earth. — S.  Anselm. 

Ascending  from  the  desert,  the 
queen  of  angels. — aS^.  Bernard. 

In  Mary  was  the  patience  of 
Job,  the  meekness  of  Moses,  the 
faith  of  Abraham,  the  chastity  of 
Joseph,   the   humihty  of  David, 
the  wisdom  of  Solomon,  the  zeal 
of  Elias. — S.  Thorn,  of  Villanova. 
Mary,  apostle  of  apostles,  evan- 
gelist of  evangelists. — aS'.  Anselm. 
If    all   the   sufferings   of   the 
world   were    collected    together, 
they  would  not  equal  the  sorrows 
of  Mary. — S.  Bernard,  of  Sienna. 
In  Mary  the  devotion  of  con- 
fessors.— S.  I'homas  of  Villanova,. 
The  Virgin  Christ  and  the  Vir- 
gin Mary  dedicated  the   princi- 
ples of  virginity  in  both  sexes. — 
S.  Jerome. 

All  rivers  flow  into  the  sea,  so 
the  r^aces  of  all  saints  centre  in 
Mary. 

The  nver  of  graces  of  angels 
centres  in  Mary,  and  the  river  of 
graces  of  the  patriarchs  and  pro- 
phets centres  in  Mary.  The  river 
of  graces  of  the  apostles  and  the 
river  of  graces  of  th  martyrs 
centre  in  Mary.  The  river  of 
graces  of  confessors  centres  in 


OOKOEPTION    OF    MART. 


175 


Mary,  and  the  river  of  graces  of 
Tirgins  centres  in  Mary. 

What  wonder,  that  all  graces 
should  flow  into  the  sea,  out  of 
which  flows  so  much  grace. — S. 
JBonuventure. 


EJACULATORY  PRATERS  TO  THE  MOST  B.  VIRGIN  MARY. 

Mother  of  God,  remember  me. — Saint  Francis  Xavier. 

O  Virgin  and  Mother,  grant  that  I  may  always  remem- 
ber thee. — Saint  Philip  Neri. 

Holy  Virgin  Mary,  Mother  of  God,  pray  to  Jesus  for 
me. — The  same  Saint. 

O  Lady,  grant  that  Jesus  may  never  cast  me  off. — Saint 
Ephrem. 

0  Mary,  may  my  heart  never  cease  to  love  thee,  and 
my  tongue  never  cease  to  praise  thee. — Saint  Bonaventure. 

0  Lady,  by  the  love  which  thou  bearest  to  Jesus,  help 
me  to  love  Him. — Saint  Bridget. 

O  Mary,  be  graciously  pleased  to  make  me  thy  servant. 
— Saint  Jane  de  Chantal. 

0  Mary,  I  give  myself  to  thee  wifaout  reserve,  do  thou 
accept  and  preserve  me. — Saint  Mary  Magdalen  de  Pazzi. 

0  Mary,  abandon  me  not  until  death. — Father  Spinelli. 

Hail  Mary,  my  Mother. — Father  Francis  Brancaccio. 

Holy  Mary,  my  Advocate,  pray  for  me. — Father  Ser^ 
iorio  Caputo. 

Mother  moat  holy,  how  sweet  to  me 
Is  tliy  own  most  blessed  name,  Mary  I 

Which  peace  does  impart, 

And  joy  to  my  heart. 
Let  me  call  without  ceasing  on  thee. 


SANCTISSIMI  DOMINI  NOSTRI  PII, 

DIVTNA  PROVIDENTIA  PAPiB  IX, 

LITTERS     APOSTOLICJE 

DE  DOGMATIC  A  DEFINITIONS  IMMACULATE  CONCEP- 
CEPTIONIS  VIRGINIS  DEIPARE. 


PIUS,   EPISC0PU8,    SERVU8    SERVORUM   DEI. 

AD  PERPETUAM  REI  MEMORUH. 

iNEFrABiLis  Deus,  cujus  viae  misericordia  et  Veritas,  cujus 
voluntas  omnipotentia,  et  cujus  sapientia  attingit  a  fine 
nsqu'^.  ad  finem  fortiter  et  disponit  omnia  suaviter,  cum  ab 
omni  aeternitate  praeviderit  luctuosissimam  totius  humani 
generis  ruinam  ex  Adami  transgressione  derivandam, 
atque  in  mysterio  a  sseculis  abscondito  primum  suae  bo- 
nitatis  opus  decreverit  per  Verbi  incarnationem  sacra- 
ment© occultiore  complere,  ut  contra  misericors  suum 
propositum  homo  diabolicae  iniquitatis  versutia  actus  in 
culpam  non  periret,  et  quod  in  primo  Adamo  casurum  erat, 
in  secundo  felicius  erigeretur,  ab  initio  et  ante  saecula 
Unigenito  Filio  suo  matrem,  ex  qua  caro  factus  in  beata 
temporum  plenitudine  nasceretur,  elegit  atque  ordinavit, 
tantoque  prae  creaturis  universis  est  prosequutus  amore, 
ut  in  ilia  una  sibi  propensissima  voluntate  complacuerit. 
Quapropter  illam  longe  ante  omnes  Angelicos  Spiritus, 


LETTERS  APOSTOLIC 
ov 

OUR  MOST  HOLY  LORD  PIUS  IX, 

BY   DIVINE   PH0VI3KNCK   POPE, 

CONCERNING  THE  DOGMATIC  DEFINITION  OF  THE  IMMA- 
CULATE CONCEPTION  OF  THE  VIRGIN  MOTHER  OF  GOD. 


PIUS,  BISHOP,  SERVANT  OF  THE  SERVANTS  OF  GOD. 

rOR  TBB  PERPETUAL  REMEHBRAHCB  OF  THE  TBINQ. 

The  Ineffable  God,  whose  ways  are  mercy  and  truth, 
whose  will  is  omnipotence,  and  whose  wisdom  reaches 
powerfully  from  end  to  end,  and  disposes  all  things 
sweetly,  when  he  foresaw  from  all  eternity  the  most  sor- 
*  rowful  ruin  of  the  entire  human  race  to  follow  from  the 
transgression  of  Adam,  and  in  a  mystery  hidden  from 
ages  determined  to  complete,  through  the  incarnation  of 
the  "Word,  in  a  more  hidden  sacrament,  the  first  work  of 
His  goodness,  so  that  man,  led  into  sin  by  the  craft  of 
diabolical  iniquity,  should  not  perish  contrary  to  His 
merciful  design,  and  that  what  was  about  to  befall  in  the 
first  Adam  should  be  restored  more  happily  in  the  second; 
from  the  beginning  and  before  ages,  chose  and  ordained  a 
mother  for  His  only-begotten  Son,  of  whom,  made  flesh. 
He  should  be  born  in  the  blessed  plenitude  of  time,  and 
followed  her  with  so  great  love  before  all  creatures  that 
in  her  alone  He  pleased  Himself  with  a  most  benign  com- 
placency.    Wlierefore,  far  before  all  the  angelic  spirits 


178 


THE     IMMACULATE 


cunctosque  Sanotoa  ccclcstium  omnium  charismatum  copia 
dc  thesauro  divinitatis  deprumpta  ita  mirifice  cumulavit, 
ut  Ipsa  ab  oinni  prorsus  peccati  labe  semper  libera,  ac  tota 
pulchra  ct  pcrfccta  cam  iimocentia)  et  sanctitatis  plcnitu- 
dinem  prai  se  ferret,  qua  major  sub  Deo  nullatcnus  intel- 
ligitur,  et  (^iiam  prajtcr  Deum  nemo  assequi  cogitando 
potest.  Et  quidem  decebat  omnino,  ut  perfcetissimce  sanc- 
titatis splcndoribus  semper  ornata  fiilgeret,  ac  vel  ab  ipsa 
originalis  culpa;  labe  plane  immunis  amplissimum  de 
antiquo  serpentc  triumpbum  referret  tarn  venerabilis  ma- 
ter, cui  Deus  Pater  unicum  Filiura  suum,  quem  de  corde 
suo  tequalem  sibi  genitum  tamquam  seipsum  diligit,  ita 
dare  disposuit,  ut  naturaliter  esset  unus  ideraquc  commu- 
nis Dei  Patris,  et  Virginis  Filius,  et  quam  ipse  Filius 
substantialiter  facere  sibi  matrem  elegit,  et  de  qua  Spiri- 
tus  Sanctus  voluit,  et  operatus  est,  ut  conciperetur  et  nas- 
ceretur  ille,  de  quo  ipse  procedit. 

Quam  originalem  augustoe  Vkginis  innocentiam  cum 
admirabili  ejusdem  sanctitate,  praicelsaque  Dei  Matris 
dignitate  omnino  cohffirentem  catlioHca  Ecclesia,  quce  a 
Sancto  semper  edocta  Spiritu  columna  est  ac  firmamen- 
tum  veritatis,  tamquam  doctrinam  possidens  divinitus  ac- 
ceptam,  et  coelestis  revelationis  deposito  comprehensam 
multiplici  continenter  ratione,  splendidisque  factis  magis 
in  dies  explicare,  proponere,  ac  fovere  numquam  destitit. 
Hanc  enim  doctrinam  ab  antiquissimis  temporibus  vigen- 
tem,  ac  fldelium  animis  penitus  insitam  et  Sacrorum  An- 
tistitum  curis  studiisque  per  catholicum  orbem  mirifice 


OONOKPTION     OF     MARY. 


170 


and  all  the  Saints,  Ho  so  wonderfully  endowed  her  with 
the  abundauc'}  of  all  heavenly  gifts,  drawn  from  the 
treasure  of  divinity,  that  she  might  be  ever  free  from 
every  stain  of  sin,  and,  all  fair  and  jicrfect,  should  bear 
before  her  that  plenitude  of  iimocence  and  holiness  than 
which,  ider  God,  none  greater  is  understood,  and  which, 
except  God,  no  one  can  reach,  even  in  thought.  And, 
indeed,  it  was  most  becoming  that  she  should  shine 
always  adorned  with  the  splendor  of  the  most  perfect 
holiness,  and,  free  even  from  the  stain  of  original  sin,  she 
should  have  the  most  complete  triumph  over  the  ancient 
serpent — that  Mother  so  venerable,  to  whom  God  the 
Father  willed  to  give  his  only  Son,  begotten  of  His  heart, 
equal  to  Himself,  and  whom  He  loves  as  Himself;  and 
to  give  Him  in  such  a  manner  that  he  is  by  nature  one 
and  the  same  common  Son  of  God  the  Father  and  of  the 
Virgin,  and  whom  the  Son  chose  substantially  to  be  His 
Mother,  and  of  whom  the  Holy  Ghost  willed  that,  by  His 
operation,  He,  from  whom  He  Himself  proceeds,  should 
be  conceived  and  born. 

Which  original  innocence  of  the  august  Virgin  agree- 
ing completely  with  her  admirable  holiness,  and  with  the 
most  excellent  dignity  of  the  Mother  of  God,  the  Catholic 
Church,  which,  ever  taught  by  the  Holy  Spirit,  is  the 
'pillar  and  ground  of  truth,  as  possessmg  a  doctrine  di- 
vinely received,  and  comprehended  in  the  deposit  of 
heavenly  revelation,  has  never  ceased  to  lay  down,  to 
cherish,  and  to  illustrate  continually  by  numerous  proofs, 
and  daily  more  and  more  by  conspicuous  facts.  For  this 
doctrine,  flourishing  from  the  most  ancient  times,  and  im- 
planted in  the  minds  of  the  faithful,  and  by  the  care  and 
zeal  of  the  Holy  Pontiffs  wonderfully  propagated,  the 


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180 


THE    IMMACULATE 


propagatam  ipsa  Ecclesia  luculentissime  signiflcavit,  cum 
ejusdem  Virginis  Conceptionem  publico  fidelium  cultui  ac 
venerationi  proponere  non  dubitavit.    Quo  illustri  quidem 
facto  ipsius   Virginis    Conceptionem   veluti  singularem, 
miram,  et  a  reliquorum  hominum  primordiis  longissime 
secretam,  et  omnino  sanctam  colendam  exhibuit,  cum  Ec- 
clesia nonnisi  de  Sanctis  dies  festos  concelebret.     Atque 
idcirco  vel  ipsissima  verba  quibus  divinae  Scripturse  de  in- 
creata  Sapientia  loquuntur,  ejusque  sempiternas  origines 
reprsBsentant,  consuevit  tum  in  ecclesiasticis  cfficiis,  tum  in 
sacrosancta  Liturgia  adhibere,  at  ad  illius  Virginis  primor- 
dia  transferre,  quae  uno  eodemque  decreto  cum  Divinae 
Sapientiae  incamatione  fuerant  praestituta. 

Quamvis  autem*  haec  omnia  penes  fideles  ubique  prope 
recepta  ostendant,  quo  studio  ejusmodi  de  Immaculata 
Virginis  Conceptione  doctrinam  ipsa  quoque  Romana  Ec- 
clesia omnium  Ecclesianam  mater  et  magistra  f  uerit  pro- 
sequuta,  tamen  illustria  hujus  Ecclesiae  facta  digna  plane 
sunt  quae  nominatim  recenseantur,  cum  tanta  sit  ejusdem 
Ecclesiae  dignitas,  atque  auctoritas,  quanta  illi  omnino  de- 
betur,  quae  est  catholicae  veritatis  et  unitatis  centrum,  in 
qua  solum  inviolabiliter  fuit  custodita  religio,  et  ex  qua 
traducem  fidei  reliquae  omnes  Ecclesiae  mutuentur  opor- 
tet.     Itaque  eadem  Romana  Ecclesia  nihil  potius  habuit, 
quam  eloquentissimis  quibusque  modis  Immaculatam  Vir- 
ginis Conceptionem,  ejusque  cultum  et  doctrinam  asserere, 
tueri,  promovere  et  vindicare.    Quod  apertissime  planis- 
simeque  testantur  et  declarant  tot  insignia  sane  acta  Roma- 


CONCEPTION     OP    MABY^ 


181 


Church  herself  has  most  clearly  pointed  out  when  she  did 
not  hesitate  to  propose  the  conception  of  the  same  Virgin 
for  the  public  devotion  and  veneration  of  the  faithful. 
By  which  illustrious  act  she  pointed  out  the  conception  of 
the  Virgin  as  singular,  wonderful,  and  very  different  from 
the  origin  of  the  rest  of  mankind,  and  to  be  venerated  as 
entirely  holy,  since  the  Church  celebrates  by  festivals 
only  that  which  is  holy.    And,  therefore,  the  very  words 
in  which  the  Sacred  Scriptures  speak  of  uncreated  Wis- 
dom and  represent  His  eternal  origin,  she  has  been  ac- 
customed to  use  not  only  in  the  offices  of  the  Church,  but 
also  in  the  holy  liturgy,  and  to  transfer  to  the  origin  of 
that  Virgin,  which  was  preordained  by  one  and  the  same 
decree  with  the  incarnation  of  Divine  Wisdom. 

But  though  all  those  things  everywhere  justly  received 
amongst  the  faithful  show  with  what  zfeal  the  Roman 
Church,  the  mother  and  mistress  of  all  Churches,  haa 
supported  the  doctrine  of  the  Immaculate  Conception  of 
the  Virgin,  yet  the  illustrious  acts  of  this  Church  are  evi- 
dently worthy  that  they  should  be  reviewed  in  detail ; 
since  so  great  is  the  dignity  and  authority  of  the  same 
Church,  so  much  is  due  to  her  who  is  the  centre  of 
Catholic  truth  and  unity,  in  whom  alone  religion  has  been 
inviolably  guarded,  and  from  whom  it  is  right  that  all  the 
Churches  should  receive  the  tradition  of  faith.  Thus  the 
same  Roman  Church  had  nothing  more  at  heart  than  to 
assert,  to  protect,  to  promote,  and  to  vindicate  in  the 
most  eloquent  manner  the  Immaculate  Conception  of  the 
Virgin,  its  devotion  and  doctrine,  which  fact  is  attested 
and  proclaimed  by  so  many  illustrious  acts  of  the  Roman 
Pontiffs,  Our  predecessors,  to  whom,  in  the  person  of  the 
Prince  of  the  Apostles,  was  divinely  committed  by  Christ 


182 


THE    IMMACU  LATE 


norum  Pontificum  Decessorum  Nostrorurr*  quibus  in  per- 
sona ApostolorumPrincipis  ab  ipso  Christo  Domino  divin- 
itus-  fuit  commissa  supreraa  cura  atque  potestas  pascendi 
agnos  et  oves,  confirmandi  fratres,  et  universam  regendi 
et  gubernandi  Ecclesiam. 

Enimvero  Praedecessores  Nostri  veheraentur  gloriati 
sunt  Apcstolica  sua  auctoritate  festum  Conceptionis  in 
Romana  Ecclesia  instituere,  ac  proprio  Ofl&cio,  propriaque 
Missa,  quibus  praerogativa  immunitatis  ab  hereditaria  labe 
manifestissime  asserebatur,  augere,  honestare,  et  cultum 
jam  institutum  omni  ope  promovere,  amplificare  sive  ero- 
gatis  indulgentiis,  sive  facultate  tributa  civitatibus,  provin- 
ciis,  regnisque,  ut  Deiparam  sub  titulo  Immaculatse  Con- 
ceptionis patronam  sibi  deligerent,  sive  comprobatis  Sodali- 
tatibus,  Congregationibus,  Religiosisque  Familiis  ad  Imma- 
culatae  Conceptionis  honorem  institutis ;  sive  laudibus 
eorum  pietati  delatis,  qui  monasteria,  xenodochia,  altaria, 
templa  sub  Immaculati  Conceptus  titulo  erexerint,  aut 
sacramenti  religione  interposita  Immaculatam  Deiparae 
Conceptionem  strenue  propugnare  spoponderint.  Insuper 
fiummopere  Isetati  sunt  decernere  Conceptionis  festum  ab 
omni  Ecclesia  esse  habendum  eodem  sensu  ac  numero,  quo 
festum  Nativitatis,  idemque  Conceptionis  festum  cum  oc- 
tava  ab  universa  Ecclesia  celebrandum,  et  ab  omnibus 
inter  ea,  quae  praecepta  sunt,  sancte  colendum  ac  Ponti- 
ficiam  Capellam  in  Patriarchali  Nostra  Liberiana  Basilica 
die  Virginis  Conceptioni  sacro  quotannis  esse  peragendam. 
Atque  exoptantes  in  fidelium  animis  quotidie  magis  fovere 
hanc  de  Immaculata  Deiparae  Conceptione  doctrinam, 
eorumque  pietatem  excitare  ad  ipsam  Virginem  sine  labe 


CONCEPTION    OF    MARY. 


183 


our  Lord  the  supreme  care  and  power  of  feeding  Iambs 
and  sheep,  of  confirming  the  brethren,  and  of  ruling  and 
governing  the  universal  Church. 

Indeed,  Our  predecessors  have  ever  gloried  in  insti- 
tuting in  the  Boman  Church  by  their  own  Apostolic  au- 
thority the  Feast  of  the  Conception,  and  to  augment, 
ennoble,  and  promote  with  all  their  power  the  devotion 
thus  instituted,  by  a  proper  Office  and  a  proper  Mass,  by 
wliich  the  prerogative  of  immunity  from  hereditary  stain 
was  most  manifestly  asserted ;  to  increase  it  either  by  in- 
dulgences granted,  or  by  leave  given  to  states,  provmces, 
and  kingdoms,  that  they  might  choose  as  their  patron  the 
Mother  of  God,  under  the  title  of  the  Immaculate  Con- 
ception, or  by  approved  sodalities,  congregations,  and  re- 
ligious families  instituted  to  the  honor  of  the  ImT  culate 
Conception;  or  by  praises  given  to  the  piety  of  those 
who  have  erected  monasteries,  hospitals,  or  churches, 
under  the  title  of  the  Immaculate  Conception,  or  who 
have  bound  themselves  by  a  religious  vow  to  defend 
strenuously  the  Immaculate  Conception  of  the  Mother  of 
Grod.  Above  all,  they  were  happy  to  ordain  that  the 
Feast  of  the  Conception  should  be  celebrated  through  the 
whole  Church  as  that  of  the  Nativity ;  and,  in  fine,  that 
it  should  be  celebrated  with  an  Octave  in  the  universal 
Church  as  it  was  placed  in  the  rank  of  the  festivals  which 
are  conunanded  to  be  kqpt  holy ;  also,  that  a  Pontifical 
service  in  our  Patriarchal  Liberian  Basilica  should  be 
performed  yearly  on  the  day  sacred  to  the  Conception  of 
the  Virgin ;  and  desiring  to  cherish  daily  more  and  more 
in  the  minds  of  the  Faithful  this  doctrince  of  the  Immacu- 
late Conception  of  the  Mother  of  God,  and  to  excite  their 


184 


THE    IMMAOULATB 


originali  coDceptam  colendam,  ct  vencrandam,  gavisi  sunt, 
quam  libentissime  facultatem  tribuere,  ut  in  Lauretanis 
Litaniis,  et  in  ipsa  MissflD  praBfatione  Immaculatus  ejusdem 
Virginia  proclamaretur  Conccptus,  atque  adeo  lex  credendi 
ipsa  supplicandi  lege  statueretur.  Nos  porro  tantorum 
Prsedecessorum  vestigiis  inhsDrentes  non  solum  quae  ab 
ipsis  pietissime  sapientissimeque  fuerant  constituta  pro- 
bavimus,  et  recepimus,  verum  etiam  memores  institutionis 
Sixti  IV,  proprium  de  Immaculata  Conceptione  Oflacium 
auctoritate  Nostra  munivimus,  illiusque  usum  universss 
Ecclesiae  laetissimo  prorsus  animo  ccncessimus. 

Quouiam  vero  qua9  ad  cultum  pertinent,  intimo  plane 
vinculo  cum  ejusdem  objecto  conserta  sunt,  neque  rata  et 
fixa  manere  possunt,  si  illud  anceps  sit,  et  in  ambiguo 
versetur,  idcirco  Decessores  Nostri  Romani  Pontifices 
omni  cura  Conceptionis  cultum  amplificantes,  illius  etiam 
objectum  ac  doctrinam  declarare,  et  inculcare  impensissime 
studuerunt.  Etenim  clare  aperteque  docuere,  festum  agi 
de  Virginia  Conceptione,  atque  uti  falsam,  et  ab  Ecclesiae 
mente  alienissimam  proscripserunt  illorum  opinionem,  qui 
non  Conceptionem  ipsam,  sed  sanctificationem,  ab  Ecclesia 
coli  arbitrarentur  et  affirmarent.  Neque  mitius  cum  lis 
agendum  esse  existimarunt,  qui  ab  labefactandam  de  Im- 
maculata Virginis  Conceptione  doctrinam  excogitato  inter 
primum  atque  alterum  Conceptionis  instans  et  momentum 
discrimine,  asserebant,  celebrari  quidem  Conceptionem, 
sed  non  pro  primo  instanti  atque  momento.  Ipsi  namque 
Fraedecessores  Nostri  suarum  partium  esse  duxerunt,  et 


CONCEPTION    OF    MARY 


185 


piety  IP  worshipping  and  venerating  the  Virgin  conceived 
without  original  sin,  they  have  rejoiced  most  freely  to 
give  leave  that  in  the  Litany  of  Loretto,  and  in  tha 
Preface  of  the  Mass  itself,  the  Immaculate  Conception  of 
the  same  Virgin  should  be  proclaimed,  and  that  thus  the 
law  of  faith  should  be  estabUshed  by  the  very  law  of  sup- 
phcation.     We  ourselves,  treading  in  the  footsteps  of  so 
many  predecessors,  have  not  only  received  and  approved 
what  had  been  most  wisely  and  piously  established  and 
appointed  by  them,  but  also  mindful  of  thb  institution  of 
Sixtus  IV,  We  have  appointed  by  our  authority  a  proper 
Office  for  the  Immaculate  Conception,  and  with  a  most  joy- 
ful mind  have  granted  the  use  of  it  to  the  universal  Church. 
But  since  those  things  which  pertain  to  worship  are 
evidently  bound  by  an  intimate   cord  to  its  object,  and 
cannot  remain  fixed  and  determined,  if  it  be  doubtful,  and 
placed   in  uncertainty,  therefore   Our  predecessors,  the 
Eoman  Pontiffs,  increasing  with  all  their  care  the  devo- 
tion of  the  Conception,  studied  most  especially  to  declare 
and  inculcate  its  object  and  doctrine;  for  they  taught 
clearly  and  openly  that  the  festival  was  celebrated  for 
the  Conception  of  the  Virgin,  and  they  proscribed  as  false 
and  most  foreign  to  the  intention  of  the  Church  the 
opinion  of  those  who  considered  and  affii-med  that  it  was 
not  the  Conception  itself,  but  the  sanctification,  to  which 
devotion  was  paid  by  the  Church.    Nor  did  they  think  of 
treating  more  indulgently  those  who,  in  order  to  weaken 
the  doctrine  of  the  Immaculate  Conception,  drawing  a 
distmction  between  the  first  and  second  instant  and  mo- 
ment of  the  Conception,  asserted  that  the  Conception  was 
indeed  celebrated,  but  not  for  the  first  mstant  and  moment; 
for  Our  predecessors  themselves  thought  it  their  duty  to 


186 


THE    IMMACULATE 


beatis^-^imse  Virginis  Conceptionis  festum,  et  Conceptionem 
pro  primo  instanti  tanquam  verum  cultus  objectum  omni 
studio  tueri  ac  propugnare.  Hinc  decretoria  plane  verba, 
quibus  Alexander  VII  Praedecessor  Noster  sinceram  Ec- 
clesiffi  mentem  declaravit,  inquiens :  "Sane  vetus  est 
Christifidelium  erga  ejus  beatissimam  Matrem  Virginem 
Mariam  pietas  sentientium,  ejus  aniraam  in  primo  instanti 
creationis,  atque  infusionis  in  corpus  fuisse  speciali  Dei 
gratia  ct  privilegio,  intuitu  meritorum  Jesu  Christi  ejus 
Filii  humani  generis  Redemptoris,  a  macula  peccati  origi- 
nalis  praservatam  immunem,  atque  in  hoc  sensu  ejus  Con- 
ceptionis festivitatem,  solemni  ritu  colentium,  et  celebran- 

tium."* 

Atque  illud  in  primis  solerane  quoque  fuit  iisdem 
Decessoribus  Nostris  doctrinam  de  Immaculata  Dei  Matris 
Conceptione  sartam  tectamque  omni  cura,  studio  et  conten- 
tione  tueri.  Etenim  non  solum  nuUatenus  passi  sunt,  ipsam 
doctrinam  quovis  modo  a  quopiam  notari,  atque  traduci, 
verum  etiam  longe  ulterius  progress!  perspicuis  declara- 
tionibus,  iteratisque  vicibus  edixerunt,  doctrinam,  qua  Im- 
maculatam  Virginis  Conceptionem  profitemur,  esse,  suo- 
que  roerito  haberi  cum  ecclesiastico  cultu  plane  consonara, 
eamque  veterem,  ac  prope  universalem  et  ejusmodi,  quam 
Romana  Ecclesia  sibi  fovendam,  tuendamque  susceperit, 
atque  omnino  dignam,  quae  in  sacra  ipsa  Liturgia,  solem- 
nibusque  precibus  usurparetur.  Neque  his  contenti,  ut 
ipsa  de  Immaculate  Virginis  Conceptu  doctrina  inviolata 
persisteret,  opinionem  huic  doctrinas  adversam  sive  pub- 
lice,  sive  privatim  defendi  posse  severissime  prohibuere, 

*  Alexander  VII  Conat.  Sollicitudo  omnium  Ecclesiarum  VIII 
Decembris  1661. 


CONCEPTION     OF    MARY. 


187 


protect  and  defend  with  all  zeal  both  the  feast  of  the 
Conception  of  the  Moot  Blessed  Virgin,  and  the  Concep- 
tion from  the  first  instant  as  the  true  object  of  devotion. 
Hence  the  words,  evidently  decretive,  in  which  Alexander 
VII,  declared  the  true  intention  of  the  Church,  sayin^^: 
«  Certainly,  it  is  the  ancient  piety  of  the  faithful  of  Chri°t 
towards  His  Most  Blessed  Mother  the  Virgin  Mary,  be- 
lieving that  her  soul,  in  the  first  instant  of  creation,  and 
of  infusion  into  the  body,  was  by  a  specjiaJ  grace  and 
privilege  of  God,  in  virtue  of  the  merits  of  Jesus  Christ 
her  Son  the  Redeemer  of  mankind,  preserved  free  from 
the  stain  of  original  sin,  and  in  this  sense  they  keep  and 
celebrate  with  solemn  rites  the  Festival  of  her  Con- 
ception." 

And  to  the  same.  Our  predecessors,  this  also  was  most 
especially  a  duty  to  preserve  from  contention  the  doctrine 
of  the  Immaculate  Conception  of  the  Mother  of  God, 
guarded  and  protected  with  all  care  and  zeal.     For  not 
only  have  they  never  suffered  that  this  doctrine  should 
ever  be  censured  or  traduced  in  any  way,  or  by  any  one, 
but  they  have  gone  much  farther,  and  in  clear  declarations 
on  repeated  occasions  they  have  proclaimed  that  the  doc- 
ti-me  in  which  we  confess  the  Immaculate  Conception  of 
the  Virgin  is,  and  by  its  own   merit,  held  evidently  con- 
sistent with  Ecclesiastical  worship,  that  it  is  ancient  and 
nearly  universal,  and  of  the  same  sort  as  that  which  the 
Roman  Church  has  undertaken  to  cherish  and  protect, 
and,  above  all,  worthy  to  be  placed  in  its  sacred  liturgy 
and  its  solemn  prayers.     Nor  content  with  this,  in  order 
that  the  doctrine  of  the  Immaculate  Conception  of  the 
Virgin  should  remain  inviolate,  they  have  most  severely 
prohibited  the  opinion  adverse  to  this  doctrine  to  be  de- 


188 


THE    IMMACULATE 


eamque  multiplici  veluti  vulnere  ccnfectam  esse  voluerunt, 
Quibus  repetitis  luculentissimisque  declarationibus,  ne 
inanes  viderentur,  adjecere  sanctionem ;  quro  omnia  lau- 
datus  Prcedeceasor  Noster  Alexander  VII  hia  verbis  est 
complexus : — 

«  Nos  considerantes,  quod  Sancta  Bomana  Ecclesia  de 
Interaerata  semper  Virginis  MarijB  Conceptione  festum 
Bolemniter  celebrat,  et  speciale  ac  proprium  super  hoc  offi- 
cium  olim  ordinavit  juxta  piara,  devotam,  et  laudabilem 
institutionem,  quae  a  Sixto  IV  Praidecessore  Nostro  tunc 
emanavit ;  volentesque  laudabili  huic  pietati  et  devotioni 
et  festo,  ac  cultui  secundum  illam  exhibito,  in  Ecclesia 
Bomana  post  ipsius  cultus  institutionem  nunquam  Immu- 
tato,  Komanorum  Pontificum  Praedecessorum  Nostrorum 
exemplo,  favere,  nee  non  tueri  pietatem,  et  devotionem 
banc  colendi,  et  celebrandi  beatissimam  Virginem,  prae- 
veniente  scilicet  Spiritus  Sancti  gratia,  a  peccato  originali 
prseservatam,   cupientesque,  in   Christi    grege   unitatem 
spiritus  in  vinculo  pacis,  sedatis  offensionibus,  et  jurgiis, 
amotisque  scandalis  conservare :  ad  praefatorum  Episcopo- 
rum  cum  Ecclesiarum  suarum  Capitulis,  ac  Philippi  Regis, 
ejusque  Regnorum  oblatam  Nobis  instantiam,  ac  preces ; 
Constitutiones,  et  Decreta,  a  Romanis  Pontificibus  Praede- 
cessoribus  Nostris,  et  praecipue  a  Sixto  IV.  Paulo  V,  et 
Gregorio  XV  edita  in  favorem  sententiae  asserentis,  Ani- 
mam  beatsb  Mariae  Virginis  in  sui  creatione,  et  in  corpus 
infusione,  Spiritus  Sancti  gratia  donatam,  et  a  peccato 
originali  praeservatam  fuisse,  necnon  et  in  favorem  festi, 
et  cultus  Conceptionis  ejusdem  Virginis  Deiparae,  secun- 
dum piam  istam  sententiam,  ut  praefertur,  exhibit!,  innova- 


CONCEPTION     OF    MARY. 


189 


fendod  either  in  public  or  in  private,  and  they  have 
wished  to  crush  it,  as  it  were,  by  repeated  blows.  To 
which  reiterated  and  most  clear  declarations,  lest  they 
might  appear  empty,  they  added  a  sanction ;  all  which 
things  Our  illustrious  predecessor,  Alexander  \1L  em- 
braced in  these  words : 

"  Considering  that  the  Holy  Roman  Church  solemnly 
celebrates  the  festival  of  the  Conception  of  the  Immacu- 
late  and  Ever-BIessed  Virgin,  and  has  appointed  for  this 
a  special  and  proper  office  according  to  the  pious,  devout 
and  laudable  institution  which  emanated  from  Our  predel 
cessor,  Sixtus  IV,  and  wishing,  after  the  example  of  tl.e 
Roman  Pontiffs,  Our  predecessors,  to  favor  this  laudable 
piety,  devotion,  and  festival,  and  the  reverence  shown 
towards  It,  never  changed  in  the  Roman  Church  since  tl.e 
institution  of  the  worship  itself;  also  in  order  to  protect 
«ie  piety  and  devotion  of  venerating  and  celebrating  the 
Most  Blessed  Virgin,  preserved  from  original  sin  by  the 
preventing  grace  of  the  Holy  Ghost,  and  desiring  to  pre- 
serve  in  the  flock  of  Christ  unify  of  spirit  in  the  bond  of 
peace,  removing  offences,  and  b^-awls,  and  scandals ;  at 
the  instance  and  prayers  of  the  said  Bishops,  with  tho 
Chapters  of  their  churches,  and  of  King  Philip  and  his 
kingdoms,— We  renew  the  constitutions  and  decrees  issued 
by  the  Roman  Pontiffs,  Our  predecessors,  and  especially 
by  Sixtus  IV,  Paul  V,  and  Gregory  XV,  in  favor  of  ns, 
sertmg  the  opinion  that  the  soul  of  the  Blessed  Virgin,  in 
Its  creation  and  infusion  into  the  body, was  endowed" with 
the  grace  of  the  Holy  Ghost,  and  preserved  from  ori-inal 
sin;  likewise,  also,  in  favor  of  the  festival  of  the  "ame 
Virgin  Mother  of  God,  celebrated  according  to  that  pious 
belief  which  is  recited  above,  and  We  command  that  it 

9 


100 


THE    I  M  M  A  (J  IT  I.  A  T  B 
•  *  • 


mua,  et  sub  ccnsuris,  et  [)ocniii  in  eUdcm  Constitutionibu* 
contentis,  observiiri  manduinuM. 

"  Et  insuper  omnea  cX  Hiriguloi*,  qui  i»rocfataa  Constitu- 

tlones,  seu  Dccreta  ita  pcrgctit  intorprctari,  ut  favorem 

per  illas  dictaa  scntentiic,  et  fcMt<>  »eu  cuUui  secundum 

illain  exliibito,  frustrentur,  vol  qui  camdem  sententianiy 

lestuin  seu  cultum  in  disputationctn  icvocare,  aut  contra 

ea  quoquo  modo  dirccte,  vel  indirecte  aut  quovis  pras- 

textu,   etiam    definibilitati>»   ejuH   examinandoB,  sive    Sa- 

cram  Scripturam,  aut  Sancton  Patre«,  sive  Doctores  glos- 

sandi  vel  interpretandi,  deniquc  alio  quovis  prretextu  seu 

oecaHlonc,  soripto  seu  voce  ioqui,  (xmcionari,  tractare,  dis- 

putare,  contra  ea  quldquani  detcrininaudo,  aut  asserendo, 

vel  argumentft  contra  ea  afterendo,  ct  insoluta  relinquendo, 

aut  alio  quovis  inexcogitabili  modo  disserendo  ausi  fuerint; 

praeter  poenas  et  censuras  in  Constitutionibus  Sixti  IV  con- 

tentas,  quibus  illos  subjacerc  volumus,  et  per  prcesentes 

subjicimus,  etiam  concionandi,  publico  legendi,  seu  docendi, 

et  interpretandi   facultate,  ac  voce  activa  et  passiva  in 

quibuscumque  electionibus,  eo  ipso  absque  alia  declara- 

tione  privates  esse  volumus;  nccnon  ad  concionandum, 

publice  legendum,  docendum,  et  interpretandum  perpetuae 

inhabilitatis  poenas  ipso  facto  incurrere  absque  alia  de- 

claratione;  a  quibus  pocnis  nonnisi  a  Nobis  ipsis,  vel  a 

Successoribus  Nostris  Romania  Pontiiicibus  absolvi,  aut 

super  iis  dispensari  possint;  necnon  eosdem  aliis  poenis, 

nostro,  et  eorumdem  Romanorum  Pontiflcum  Successorum 

Nostrorum  arbitrio  infligendis,  pariter  subjacere  volumus, 

prout  subjicimus  per  prassentes  innovantes  Pauli  V  et 

Gregorii  XV  superius   memoratas   Constitutiones   sive 

Decreta. 

"Ac  libros,  in  quibus  preefata,  senientia,  festum  seu 


CONCEPTION    OP    RtARY. 


191 


Shall  he  observed  under  the  censure,  and  punishments 
contained  in  the  same  constitutions. 

"And  against  all  and  each  of  those  who  try  to  interpret 
the  aforesaid  constitutions  or  decrees  so  that  they  may 
frustrate  the  favor  shown  through  these  to  the  said  belief 
and  to  the  festival  or  worship  celebrated  according  to  it. 
or  who  try  to  call  into  dispute  the  same  belief,  festival,  or 
worship,  or  against  these  in  any  manner,  either  directly 
or  indirectly,  and  on  any  pretext,  even  that  of  examining 
he  grounds  of  defining  it,  or  of  explaining  or  interpreting 
the  Sacred  Scriptures  or  the  Holy  Fathers  or  Doctors ;  in 
fine,  who  should  dare  under  any  pretext  or  on  any  occa- 
^  sion  whatsoever,  to  say  either  in  writing  or  in  speech,  to 
preach,  to  treat,  to  dispute,  by  determining  or  asserting 
anything  against  these,  or  by  bringing  arguments  against 
them  and  leaving  these  arguments  unanswered,  or  by 
expressing  dissent  in  any  other  possible  manner;  besides 
the  punishments  and  censures  contained  in  the  constitu- 
tions of  Sixtus  IV,  to  which  we  desire  to  add,  and  by  these 
presents  do  add,  those:  We  will  that  they  should  be 
deprived  ipso  /«c^o,and  without  other  declaration  of  the 
faculty  of  preaching,  of  reading  in  public,  or  of  teaching 
and  interpreting,  and  also  of  their  voice,  whether  active 
or  passive,  in  elections ;  from  which  censures  they  cannot 
be  absolved,  nor  obtain  dispensation,  unless  from  Us,  or 
Our  successors,  the  Roman  Pontifts ;  likewise.  We  wish 
to  subject,  and  We  hereby  do  subject,  the  same  persons  to 
other  penalties  to  be  inflicted  at  Our  will,  and  at  that  of 
the  same  Roman  Pontiffs,  Our  successors,  renewing  the 
constitutions  or  decrees  of  Paul  IV,  and  Greo-ory  XV 
above  referred  to.  o    /         , 

"And  We  prohibit,  under  the  penalties  and  censures 


192 


THE    I  M  ?,I  A  C  U  L  A  T  E 


caltus  secundum  illam  in  dubium  revocatur  aut  contra  ea 
quomodocuraque,  ut  supra,  aliquid  scribitur  aut  legitur, 
Beu  locutiones,  conciones,  tractatus,  et  disputationes  contra 
eadera  continentur ;  post  Pauli  V  supra  laadatura  Decre- 
tum  edita,  aut  in  posterum  quoraodolibet  edenda,  prohibe- 
mus  sub  poenis  et  censuris  in  Indice  librorum  prohibitorum 
contentis,  et  ipso  facto  absque  alia  declaratione  pro  ex- 
prcsse  prohibitis  habsri  voluuius  et  mandamus." 

Otnnes  autem  norunt  quantc  studio  hajc  de  Immaculata 
Deiparae  Virginis  Conceptione  doctrina  a  spectatissirais 
Keligiosis  Familiis,  et  celebrioribus  Theologicis  Academiis 
ac  praestantissimis  reruni  divinarum  scientia  Doctoribus 
fuerit  tradita,  asserta  ac  propugnata.  Omnes  pariter  no- 
runt  quantopere  soliciti  fuerint  Sacrorum  Antistites  vel 
in  ipsis  ecclessJasticis  conventibus  palam  publiceque  pro- 
fiteri,  sanctissimara  Dei  Genitricem  Virginem  Mariam  ob 
praevisa  Christi  Domini  Redemptor"^  merita  numquam 
originali  subjacuisse  peccato,  sed  praesorvatam  omnino 
iuiss3  aboriginis  labe,  et  idcirco  sublimiori  modo  redemp- 
tam.  Quibus  illud  profecto  gravissimum,  ■-.  omnino  maxi- 
mum accedit,  ipsam  quoque  Tridentinam  Synodum,  cum 
dogmaticum  de  peccato  originali  ederet  decretam,  quo 
juxta  sacrarum  Scripturarum,  sanctorumque  Patrura,  ac 
probatissimorum  Conciliorum  testimonia  statuit,  ac  defini- 
vjt,  omnes  homines  nasci  origin^;  !  culpa  infectos,  tamen 
solemniter  declarasse,  non  esse  suie  intentionis  in  decreto 
ipso,  tantaque  de^nitionis  amplitudine  comprehendere 
beatam  et  immaculatam  Virginem  Dei  Genitricem  Ma- 
I'iam.  Hac  enim  declaratione  Tridentini  Patres,  ipsam 
Beatissimam  Virginem  ab  originali  labe  solutam  pro  rerum 


CONCEPTION    OF    MARY 


193 


contained  in  the  Index  of  Prohibited  Books,  and  We  will 
and  declare  that  they  should  be  esteemed  prohibited  ipso 
facto,  and  without  other  declaration,  books  in  which  the 
aforesaid  belief  and  the  festival  or  devotion  celebrated 
according  to  it  iii  recalled  into  dispute,  or  in  which  anything 
whatever  is  written  or  read  against  these,  or  lectures,  ser- 
mons, treatises,  and  disputations  agamst  the  same,  pub- 
hshed  after  the  decree  of  Paul  V  above  mentioned,  or  to 
be  pjiblished  at  any  future  time." 

All  are  aware  with  how  much  zeal  this  doctrine  of  the 
Immaculate  Conception  of  the  Mother  of  God  has  been 
handed  down,  asserted  and  propagated  by  the  most  dis- 
tinguished -eligious  Orders,  the  most  celebrated  theological 
academies,  and  the  most  eminent  doctors  of  the  science  of 
Divinity.     All  know  likewise  how  anxious  have  been  the 
Bishops  openly  and  publicly  to  profess,  even  in  the  ec- 
clesiastical  assemblies   themselves,  that  the  Most  Holy 
Mother  of  God,  the  Virgin  Mary,  by  virtue  of  the  merits 
of  Christ  Our  Lord,  the  Saviour  of  mankind,  never  lay 
under  original  sin,  but  was  preserved  free  from  the  origi- 
nal sain,  and  thus  was  redeemed  in  a  more  sublime  man- 
ner.    To  which,  lastly,  is  added  this  fact,  most  grave  and, 
in  an  especial  manner,  most  important  of  all,  that   the 
Council  of  Trent  itself,  when  it  promulgated  the  dogmatic 
decree  concerning  original  sin,  in  which,  according  to  the 
testimonies  of  the  Sacred  Scriptures,  of  the  Holy  Fathers, 
and  of  the  most  approved  councils,   it   determined  and 
defined  that  all  mankind  are  born  under  original  sin; 
feolemnly  declared,  however,  that  it  was  not  its  intention 
to  include  in  the  decree  itself,  and  in  the  amplitude  of  its 
definition,   the    Blessed   and   Immaculate  Virgin   Mary, 
Mother  of  God.     Indeed,  by  this  declaration,  the  Tri- 


194: 


THE    IMMACULATE 


temporumque  adjunctis  satia  innuerunt,  atque  adeo  per- 
splcue  significai'unt,  nihil  ex  divinis  litter:?;  nihil  ex  tra- 
ditione,  Patrumque  auctoritate  rite  afferri  posse,  quod 
tantoB  Virginis  praerogativae  quo  vis  modo  refragetur. 

Et  re  quidem  vera  hane  de  Immaculata  beatissimaj 
Virginis  Coneeptione  doctrinam  quotidie  magis  gravissitno 
Ecclesiae  sensu,  magisterio,  studio,  scientia,  ac  sapientia 
tam  splendide  explicatam,  declaratam,  confirmatam,  et 
apud  omnes  catholic!  orbis  populos,  ac  nationes  mirandum 
in  modum  propagatam,  in  ipsa  Ecclesia  semper  extitisse 
veluti  a  majoribus  acceptam,  ac  revelatae  doctrinoe  charac- 
tere  insignitam  illustria  venerandce  antiquitatis,  Ecclesiae 
orientalis  et  occidentaiis  monumenta  validissime  testantur. 
Christi  enim  Ecclesia  sedula  depositorum  aqud  se  dogma- 
tum  custos,  et  vindex,  nihil  in  his  unquam  permutat,  nihil 
minuit,  nihil  addit,  sed  omni  industria  Vetera  fideliter  sapi- 
enterque  tractando,  si  qua  antiquitus  informata  sunt,  et 
Patrum  fides  sevit,  ita  limare,  expolire  studet,  ui  prisca 
ilia  ccelestis  doctrinae  dogmata  accipiant  evidentiam,  lucem, 
distinctionem,  sed  retineant  plenitudinem,  integritatem, 
proprietatem,  ac  in  suo  tantura  genere  crescant,  in  eodcra 
scilicet  dogmate,  eodera  sensu,  eademque  sententia. 

Equidem  P-^tres,  Ecclesiaeque  Scriptores  coelestibus 
edocti  eloquiis  nihil  antiquius  habuere,  quam  in  libris  ad 
explicandas  Scripturas,  vindicanda  dogmata,  erudiendos- 
que  fideles  elucubratis  summam  Virginis  sanctitatem,  dig- 
nitatem, atque  ab  omni  peccati  labe  integritatem,  ejusque 
praeclaram  de  teterrimo  humani  generis  hoste  victoriam 


CONCEPTION    OF    MARY 


195 


dentine  Fathers  have  asserted,  according  to  the  times  and 
the  circumstances  of  affairs,  that  the  Blessed  Virgin  Mary- 
was  free  from  the  original  stain,  and  thus  clearly  signified 
that  nothing  could  be  justly  adduced  from  the  sacred  writ- 
ings, nor  from  the  authority  of  the  Fathers,  which  would 
in  any  way  gainsay  so  great  a  prerogative  of  the  Virgin. 

And,  in  real  truth,  illustrious  monuments  of  a  venerated 
antiquity  of  the  Eastern  and  of  the  Western  Church  most 
powerfully  testify  that  this  doctrine  of  the  Immaculate 
Conception  of  the  Most  Blessed  Virgin,  every  day  more 
and  more  so  splendidly  explained  and  confirmed  by  the 
highest  authority,  teaching,  zeal,  science,  and  wisdom  of 
the  Church,  and  so  wonderfully  propagated  amongst  all 
the  nations  and  peoples  of  the  Catholic  world,  always 
existed  in  the  Church  as  received  by  Our  ancestors,  and 
stamped  with  the  character  of  a  divine  revelation.  For 
the  Church  of  Christ,  careful  guardian  and  defender  of 
the  dogmas  deposited  with  her,  changes  nothing  in  them, 
diminishes  nothing,  adds  nothing,  but,  with  all  industry, 
by  faithfully  and  wisely  treating  ancient  things,  if  they  are 
handed  down  from  antiquity,  so  studies  to  eliminate,  to 
clear  them  up,  that  these  ancient  dogmas  of  heavenly 
faith  may  receive  evidence,  light,  distinction,  but  still  may 
retain  their  fullness,  integrity,  propriety,  and  may  increase 
only  in  their  own  kind — that  is,  in  the  same  dogma,  the 
same  sense,  and  the  same  beUef. 

The  Fathers  and  writers  of  the  Church,  taught  by  the 
heavenly  writings,  had  nothing  more  at  heart,  in  the  books 
written  to  explain  the  Scriptui-es,  to  vindicate  the  dogmas, 
and  to  instruct  the  faithful,  than  emulously  to  declare  and 
exhibit  in  many  and  wonderful  ways  the  Virgin's  most 
high  sanctity,  dignity,  and  freedom  from  all  stain  of  origi- 


19G 


THE     IMMACULATE 


11  i 


II 


ll 


multis  mirisque  modis  certutim  prtcdicare  atque  efferre. 
Quupropter  cnarrantes  verba,  quibus  Deus  piaiparata  re- 
novandis  mortalibus  sua3  pietatia  reraedia  inter  ipsa  mundi 
primordia  prajnuntians  et  deceptoris  serpentis  retudit  auda- 
ciain,  et  nostri  generis  spem  mirifice  erexit  inquiens,  "  In- 
imicitias  ponara  inter  te  et  mulierem,  semen  tuum  et 
semen  illius ,"  docuere,  divino  hoc  oraculo  clare  aperteque 
prsemonstratum  fuisse  misericordem  humani  generis  Re- 
demptorem,  scilicet  Unigenitum  Dei  Filium  Christum 
Jesum,  ac  designatam  beatissimam  Ejus  matrem  Virginem 
Mariam,  ac  simul  ipsissimas  utriusque  contra  diabolum 
inimicitias  insigniter  expressas.  Quocirca  sicut  Christus 
Dei  hominumque  mediator  humana  assumpta  natura  de- 
lens  quod  adversus  nos  erat  chirographum  decreti,  illud 
cruci  triumphator  affixit,  .sic  sanctissima  Virgo  arctissimo, 
et  indissoUibili  vinculo  cum  Eo  conjuncta  una  cum  Illo,  et 
per  Ilium  sempiternas  contra  venenosum  serpentem  inimi- 
citias exercens,  ac  de  ip.-^o  plenissime  triuraphans  illius 
caput  immaculate  pede  contrivit. 

Hunc  eximium,  singularemque  Virginis  triumph  um, 
excellentissimamque  innocentiam,  puritatem,  sanctitatem, 
ejusque  ab  omni  peccati  labe  integritatem,  atque  inefFabi- 
lem  coelestium  omnium  gratiarum,  virtutum,  ac  privilegio- 
rum  copiam,  et  magnitudinem  iidem  Patres  viderunt  turn 
in  area  ilia  Noe,  qua;  divinitus  constituta  a  communi  totius 
mundi  naufragio  plane  salva  et  incolumis  ^vasit ;  tum  in 
scala  ilia,  quam  de  terra  ad  coelum  usque  pertingere  vidit 
Jacob,  cujus  gradibus  Angeli  Dei  aocendebant  et  descende- 
bant,  cujusque  vertici  ipse  inniiebatur  Dominus ;  tum  in 
rubo  illo,  quern  in  loco  sancto  Moyses  undique  ardere,  ac 


CONCEPTION    OP    MARY* 


197 


nal  sin,  and  her  renowned  victory  over  the  most  foul 
enemy  of  the  human  race.     Wherefore,  repeating  the 
words  in  which,  at  the  beginning  of  the  world,  the  Al- 
mighty,  announcing  the  remedies  of  his  mercy,  prepared 
for  regenerating  mankind,  crushed  the  audacity  of  the 
lying  Serpent,  and  wonderfully  raised  up  the  hope  of  our 
race,  saying;  "I  will  place  enmity  between  thee  and  the 
woman,  thy  seed  and  hers,"  they  taught  that  in  this  divine 
oracle  was  clearly  and  openly  pointed  out  the  merciful 
Redeemer  of  the  human  race— the  only-begotten  Son  of 
God,  Christ  Jesus,  and  that  his  Most  Blessed  Mother,  the 
Virgin  Mary,  was  designated,  and  at  the  same  time  that 
the  enmity  of  both  against  the  Serpent  was  signally  ex- 
pressed.    Wherefore,  as  Christ,  the  mediator  of  God  and 
men,  having  assumed  human  nature,  blotting  out  the  hand- 
writing of  the  decree  which  stood  against  us,  fastened  it 
triumphantly  to  the  Cross,  so  the  Most  Holy  Virgin,  bound 
by  a  most  close  and  indissoluble  chain  with  Him,  exercising 
with  Him  and  through  Him  eternal  enmity  against  the 
malignant  Serpent,  and  triumphin,^  most  amply  over  the 
same,  has  crushed  his  head  with  her  immaculate  foot. 

This  illustrious  and  singular  triumph  of  the  Virgin,  and 
her  most  exalted  innocence,  purity,  and  holiness,  her  free- 
dom from  all  stain  of  sin,  and  ineffable  abundance  and 
greatness  of  all  heavenly  graces,  virtues,  and  privileges, 
the  same  Fathers  beheld  in  that  ark  of  Noah,  which, 
divinely  appointed,  escaped  safe  and  sound  from  the  com- 
mon shipwreck  of  the  whole  world ;  also  in  that  ladder 
which  Jacob  beheld  reaching  from  earth  to  heaven,  by 
whose  steps  the  Angels  of  God  ascendc!  and  descendeil, 
on  whose  top  leaned  God  himself;  tua  in  that  bush 
which,  in  the  holy  place,  Moses  beheld  blaze  on  every 


198 


THE    IMMACULATE 


inter  crepitantes  ignis  flammas  non  jam  comburi  aut  jactu- 
ram  vel  minimam  pati,  aed  pulchre  virescere  ac  florescere 
conspexit ;  turn  in  ilia  inexpugnabili  turri  a  facie  inimici, 
ex  qua  mille  clypei  pendent,  omniaque  armatura  fortium ; 
turn  in  horto  illo  concluso,  qui  nescit  violari,  neque  cor- 
rumpi  uUis  insidiarum  fraudibus;  turn  in  corusca  ilia  Dei 
civitate,  cujus  f undamenta  in  montibus  Sanctis ;  turn  in 
augustissirao  illo  Dei  templo,  qucd  divinis  refulgens  splen- 
doribus  plenum  est  gloria  Domini ;  tum  in  aliis  ejusdem 
generis  omnino  plurimis,  quibus  excelsam  Deiparae  digni- 
tatem; ejusque  illibatam  innocentiam,  et  nulli  unquam 
nsevo  obnoxiam  sanctitatcra  insigniter  praenunciatam  fuisse 
Patres  tradiderunt. 

Ad  banc  eamdem  divinorum  munerum  veluti  summam, 
originalemque  Virginia,  de  qua  natus  est  Jesus,  integrita- 
tem  describendam  ridem  Prophetarum  adhibentes  eloquia 
non  aliter  ipsam  augustam  Virginem  concelebrarunt,  ac 
nti  columbara  mundam,  et  sanctam  Jerusalem,  et  excelsum 
Dei  thronum,  et  arcam  sanctificationis  et  domum,  quam 
sibi  ffiterna  ajdificavit  Sapientia,  et  Reginam  illam,  quae 
deliciis  affluens,  et  innixa  super  Dilectum  suum  ex  ore 
Altissimi  prodivit  omnino  perfecta,  speciosa  ac  penitus 
cara  Deo,  et  nuUo  unquam  labia  naevo  maculata.  Cum 
vero  ipsi  Patres,  Ecclesioeque  Scriptores  animo  mentequc 
reputarent,  beatissimara  Virginem  ab  Angelo  Gabriele 
sublimissimam  Dei  Matris  dignitatem  ei  nuntiante,  ipsius 
Dei  nomine  et  jussu  gratia  plenam  fuisse  nuncupatam, 
docuerunt  hac  singulari  solcmnique  salutatione  numquam 
alias  audita  ostendi,  Deiparam  fuisse  omnium  divinarura 
gratiarum  sedem,  omnibusque  divini  Spiritus  charismatibus 


CONCEPTION    OF    MARY. 


199 


Side,  and  amidst  the  crackling  flames  neither  to  be  con- 
sumed nor  to  suffer  the  least  injury,  but  to  grow  green 
and  to  blossom  fairly;  also  in  that  impregnable  tower  in 
front  of  the  enemy,  on  which  are  hung  a  thousand  buck- 
lers and  all  the  armor  of  the  brave;   also  in  that  gar- 
den fenced  round  about,  which  cannot  be  violated  nor  cor- 
rupted by  any  schemes  of  fraud ;  also  in  that  brilliant  city 
of  God,  whose  foundations  are  in  the  holy  mounts ;  also  in 
that  most  august  temple  of  God,  which,  shining  with  divine 
splendor,  is  filled  with  the  glory  of  God ;  likewise  in  many 
other  things  of  this  kind  which  the  Fathers  have  handed 
down,  that  the  exalted  dignity  of  the  Mother  of  God  and 
her  spotless  innocence,  and  her  holiness,  obnoxious  to  no 
blemish,  have  been  signally  preannounced. 

To  describe  the  same  totahty,  as  it  were,  of  divine  gifts, 
and  the  original  integrity  of  the  Virgin  of  whom  Jesus 
was  born,  the  same  Fathers,  using  the  eloquence  of  the 
Prophets,  celebrate  the  august  Virgin  as  the  spotless  dove, 
the  holy  Jerusalem,  the  exalted  throne  of  God,  the  ark 
and  house  of  sanctification,  which  Eternal  Wisdom  built 
for  itself;  and  as  that  Queen  who,  abounding  in  delights 
and  leaning  on  her  beloved,  came  forth  entirely  perfect 
from  the  mouth  of  the  Most  High,  fair  and  most  dear  to 
God,  and  never  stained  with  the  least  spot.  But  when 
the  same  Fathers  and  the  writers  of  the  Church  revolved 
in  their  hearts  and  minds  that  the  Most  Blessed  Virgin, 
in  the  name  and  by  the  order  of  God  himself,  was  pro- 
claimed full  of  grace  by  the  Angel  Gabriel,  when  announc- 
ing her  most  sublime  dignity  of  the  Mother  of  God,  they 
taught  that,  by  this  singular  and  solemn  salutation,  never 
heard  on  any  other  occasion,  is  shown  that  the  Mother  of 
God  is  the  seat  of  all  divine  graces,  and  adorned  with  all 


200 


THE    IMMACULATE 


exornatam,  immo  eorumdcm  charismatum  infinitum  prope 
thesaurum,  abyssuraque  inexhaustam,  adeo  ut  nunquam 
maledicto  obnoxia,  et  una  cum  Filio  perpetuaj  benedictionis 
particeps  ab  Elisabeth  divino  acta  Spiritu  audire  menierit, 
henedicta  Tu  inter  mulieres,  et  henedictus  fnictus  ventris  tui, 
Ilinc  non  luculenta  minus,  quam  concors  eorumdem 
sententia,  gloriosissimam  Virginem,  ciii  fecit  magna,  qui 
Potena  est,  ea  coelestium  omnium  donorum  vi,  ea  gratiae 
plenitudinc,  eaque  innocentia  emicuisse,  qua  veluti  inefFa- 
bile  Dei  miraculum,  immo  omnium  miraculorum  apex,  ac 
digna  Dei  mater  extiterit,  et  ad  Deum  ipsum  pro  ratione 
creatfc  natune,  quam  proxime  accedens  omnibus,  qua  hu- 
manis,  qua  angelicis  pra3Coniis  celsior  evaserit.  Atque 
idcirco  ad  originalem  Dei  Genitricis  innocentiam,  justiti- 
amque  vindicandam,  non  Eam  modo  cum  Heva  adhuc  vir- 
gine,  adhuc  innocente,  adhuc  incorrupta,  et  nondum  mor- 
tiferis  fraudulentissimi  serpentis  insidiis  decepta  saepissime 
contulerunt,  verum  etiam  mira  quadam  verborum,  senten- 
tiarumque  varietate  prtetulerunt.  Heva  enim  serpenti 
misere  obsequuta  et  ab  originali  excidit  innocentia,  et  ilUus 
mancipium  evasit,  sed  Beatissima  Virgo  originale  donum 
jugiter  augens,  quin  serpenti  aures  unquam  praebuerit, 
ilHus  vim  potestatemque  virtute  divinitus  accepta  funditus 
labefactavit. 

Quapropter  numquam  cessarunt  Deiparam  appellare  vel 
lilium  inter  spinas,  vel  terram  omnino  intactam,  virgineam, 
illibatam,  immaculatam,  semper  benedictam,  et  ab  omni 
peccati  contagione  liberam,  ex  qua  novus  formatus  est 
Adam,  vel  irreprehensibilem,  lucidissimum,  amoenissimum- 
que  innocentise,  immortalitatis,  ac  deliciarum  paradisum  a 


CONCEPTION    OF    MARY. 


201 


the  gifts  of  the  Holy  Ghost— yea,  the  infinite  storehouse 
and  inexhaustible  abyss  of  the  same  gifts  ;  so  that,  never 
subjected  to  malediction,  and  alone  with  her  Son  par- 
taker  of  perpetual  benediction,  she  deserved  to  hear  from 
Elizabeth,  inspired  by  the  Holy  Ghost :  "  Blessed  art  thou 
amongst  women,  and  blessed  is  the  fruit  of  thy  womb." 

Hence  it  is  the  clear  and  unanimous  opinion  of  the  same 
that  the  most  glorious  Virgin,  for  whom  He  who  is  power- 
ful has  done  great  things,  has  shone  with  such  a  brilliancy 
of  all  heavenly  gifts,  such  fullness  of  grace,  and  such  inno- 
cence, that  she  has  been  an  ineffable  miracle  of  the  Al- 
mighty, yea,  the  crown  of  all  miracles,  and  worthy  Mother 
of  God ;  that  she  approaches  as  nearly  to  God  as  created 
nature  can  do,  and  is  more  exalted  than  all  human  and 
angelic  encomiums. 

And,  therefore,  to  vindicate  the  original  innocence  and 
justice  of  the  Mother  of  God,  they  not  only  compared  her 
to  Eve,  as  yet  virgin,  as  yet  innocent,  as  yet  incorrupted, 
and  not  yet  deceived  by  the  most  deadly  snares  of  the 
most  treacherous  serpent,  but  they  have  preferred  her 
with  a  wonderful  variety  of  thought  and  expression.  For 
Eve,  miserably  obeying  the  serpent,  fell  from  original  in- 
nocence, and  became  his  slave,  but  the  Most  Blessed  Vir- 
gin, ever  increasing  her  original  gift,  not  only  never  lent 
an  ear  to  the  serpent,  but  by  a  virtue  divinely  received 
utterly  broke  his  power. 

Wherefore  they  have  never  ceased  to  call  the  Mother 
of  God  the  lily  amongst  the  thorns,  earth  entirely  un- 
touched, virgin,  undefiled,  immaculate,  ever  blessed,  and 
free  from  all  contagion  of  sin,  from  which  was  formed  the 
new  Adam,  a  reproachless,  most  sweet  paradise  of  inno- 
cence, immortality,  and  aelights,  planted  by  God  himself, 


202 


THE    IMMACULATR 


Deo  ipso  consitum  et  ab  omnibus  venenosi  serpentis  insidiis 
defensum,  vel  lignum  immarcescibile,  quod  peccati  vermis 
nunquam  corruperit,  vel  fontem  semper  illimem)  et  Spi- 
ritus  Sancti  virtute  signatumj  vel  divinissimum  templum, 
vel  immortalitatis  thesaurum,  vel  unam  et  solam  non  mortis 
8cd  vitaj  filiam,  non  iraj  sed  gratiae  germen,  quod  semper 
virens  ex  corrupta,  infectaque  radice  singular!  Dei  provi- 
dentia  praeter  statas  communesque  legis  effloruerit.  Sed 
quasi  ha3C,  licet  splendidissima,  satis  non  forent,  propriis 
definitisque  sententiis  edixerunt,  nullam  prorsus,  cum  de 
peccatis  agitur,  habendam  esse  quaestionem  de  sancta  Vir- 
gine  Maria,  cui  plus  gratine  collatum  fuit  ad  vincendum  omni 
ex  parte  peccatum  ;  turn  professi  sunt,  gloriosissimam  Vir- 
ginem  fuisse  parentum  reparatricem,  posterorum  vivifica- 
triccm,  a  saeculo  electam,  ab  Altissimo  sibi  prseparatam,  a 
Deo,  quando  ad  serpentum  ait,  inimicitias  ponam  inter  te 
et  mulierem,  praedictam,  quae  procul  dubio  venenatum  ejus- 
dem  serpentis  caput  contrivit;  ac  propterea  affirmarunt, 
eamdem  Beatissimam  Yirginem  fuisse  per  gratiam  ab  omni 
peccati  labe  integram,  ac  liberam  ab  omni  contagione  et 
corporis,  et  animoe,  et  intellectus,  ac  semper  cum  Deo  con- 
versatam,  et  sempiterno  foedere  cum  lUo  conjunctam,  num- 
quam  fuisse  in  tenebris,  sed  semper  in  luce,  et  idcirco 
idoneum  plane  extitisse  Christo  habitaculum  non  pro 
habitu  corporis,  sed  pro  gratia  originali. 

Accedunt  nobilissima  effata,  quibus  de  Virginis  Concep- 
tione  loquentes  testati  sunt,  naturam  gratiae  cessisse  ac 
stetisse  tremulam  pergere  non  sustinentem ;  nam  futurum 
erat,  ut  Dei  Genitrix  Virgo  non  antea  ex  Anna  concipere- 
tur,  quam  gratia  fructum  ederet ;  concipi  siquidem  primo- 


CONCEPTION  OP  Mary. 


203 


and  fenced  from  all  snares  of  the  malignant  serpent^  incor* 
ruptible  branch  that  the  worm  of  sin  has  never  injured ; 
fountain  ever  clear,  and  marked  by  the  virtue  of  the  Holy 
Ghost,  a  most  divine  temple,  or  treasure  of  immortality, 
or  the  sole  and  only  daughter  not  of  death  but  of  life,  the 
seed  not  of  enmity  but  of  grace,  which  by  the  singular 
providence  of  God  has  always  flourished,  springing  from  a 
corrupt  and  imperfect  root,  contrary  to  the  settled  and 
common  laws.  But  if  these  encomiums,  though  most 
splendid,  were  not  sufficient,  they  proclaimed  in  proper 
and  defined  opinions  that  when  sin  was  to  be  treated  of, 
no  question  should  be  entertained  concerning  the  Holy 
Virgin  Maiy,  to  whom  an  abundance  of  grace  was  given, 
to  conquer  sin  completely.  They  also  declared  that  the 
most  glorious  Virgin  was  the  reparatrix  of  her  parents, 
the  vivifier  of  posterity,  chosen  from  the  ages,  prepared 
for  himself  by  the  Most  High,  predicted  by  God  when  he 
said  to  the  serpent,  "  I  will  place  enmity  between  thee 
and  the  woman,"  who  undoubtedly  has  crushed  the  poison- 
ous head  of  the  same  serpent ;  and  therefore  they  afiTirm 
that  the  same  Blessed  Virgin  was  through  grace  perfectly 
free  from  every  stain  of  sin,  and  from  all  contagion  of 
body  and  soul  and  mind,  and  always  conversant  with 
God,  and  united  with  him  in  an  eternal  covenant,  never 
was  in  darkness  but  always  in  light,  and  therefore  was 
plainly  a  fit  habitation  for  Christ,  not  on  account  of  her 
bodily  state,  but  on  account  of  her  original  grace. 

To  these  things  are  added  the  noble  words  in  which, 
speaking  of  the  Conception  of  the  Virgin,  they  have  testi- 
fied that  nature  yielded  to  grace  and  stood  trembling,  not 
being  able  to  proceed  further;  for  it  was  to  be  that  the 
Virgin  Mother  of  God  should  not  be  conceived  by  Anna 


i 


204 


THR    IMHAOULATS 


genitam  oportebat,  ex  (jua  concipif'ndus  essct  omnia  crca- 
tune  primon;enitu«.  Tc'Htiiti  uunt  carnoin  Virginia  ex 
Adam  sumptam  maculas  A(1jb  non  aflmisisse,  ac  propte- 
rea  BeatisHimani  Virgincm  tabcmoculum  esse  ab  ipso  Deo 
creatum,  Spiritu  Saneto  fonnatum,  et  purpure;e  revera 
operap,  qiiod  novu8  ille  Beselcel  aiiro  intextum  variiim- 
que  efflnxit,  eamdemque  e««c  mcritoquc  celebrari  ut  illam, 
qu?e  proprium  Dei  opus  primum  cxtitcrit,  ignitia  maligni 
telis  latuerit,  et  pulchra  natura,  ac  labis  prorsus  omnis 
nescia,  tamquam  aurora  undequoquc  rutilans  in  mundum 
prodiverit  in  sua  Conceptione  Tmmaculata.  Non  enim 
dccebat,  ut  illud  vas  electionis  communibus  lacesseretur 
injuriis,  quoniam  plurimum  a  ca!teri»  differens,  natura 
communicavit  non  culpa;  immo  prorsus  decebat,  ut  sicut 
Unigenitus  in  coelis  Patrem  habuit,  quern  Seraphim  ter 
sanctum  extollunt,  ita  matrem  haberet  in  terris,  qure  nitore 
sanctitatis  nunquam  caruerit.  Atquc  hrec  quidem  doetrina 
adeo  majorura  mentcs,  animosque  occupavit,  ut  singularis 
et  omnino  mirus  penes  illos  invaluerit  loquendi  usus,  quo 
Deiparam  soepissime  corapellarunt  immaculatam,  omnique 
ex  parte  immaculatam,  innoccntem  et  innocCntissimam, 
ilHbatam  et  undequaque  illibatam,  sanctam  et  ab  omiii 
peccati  sorde  alienissimam,  totam  puram,  totam  intemei .>• 
tam,  ac  ipsam  prope  puritatis  et  innocentiaj  formam,  pul- 
chritu-line  pulchriorem,  venustate  venustiorem,  sanctiorem 
sanctitate,  solamque  sanctam,  purissimamque  anima  et 
corpore,  quie  cu^ergressa  est  omncm  integritatem  et  vir- 
ginitatem,  s    soh. .  oia  facta  domicilium  universarum  gra- 


CONCEPTION    OP    MARY. 


206 


before  grace  should  bear  fruit.     For  she  ought  thus  to  be 
conceived  as  the  first  born,  from  whom  should  be  con- 
ceived the  first  born  of  every  creature.     They  have  testi- 
fied that  the  flesh  of  the  Virgin,  taken  from  Adam,  did 
not  admit  the  .tains  of  Adam,an,l  on  this  account  that  tho 
Most  TMessud  Viigin  was  tiie  tabernacle  created  by  God 
himseil,  formed  by  the  Holy  Spirit,  truly  enriched  with 
purple  whicii  that  new  Beseleel  made,  adorned  and  woven 
yih  gold;  and  that  this  same  Virgin  is,  and  deservedly 
18  celebrated  as  she  who  was  the  first  and  the  peculiar 
woi'k  of  God,  escaped  from  the  fiery  weapons  of  evil,  and 
fair  by  nature,  and  entirely  free  from  all  stain,  came  into 
the  world  all  shining  like  the  morn  in  her  Immaculate 
Conception ;  nor,  truly,  was  it  right  that  this  vessel  of 
election  should   be  assailed  by  common   injuries,  since, 
differing  very  much  from  others,  she  had  community  with 
them  only  in  their  nature,  not  in  their  fault. 

Moreover,  it  was  right  that,  as  the  Only  Begotten  had 
a  Father  in  heaven,  whom  the  Seraphim  proclaimed  thrice 
holy,  so  he  should  have  a  Mother  on  the  earth,  who  should 
never  want  the  splendor  of  holiness.    And  this  doctrine, 
indeed,  so  filled  the  minds  and  souls  of  our  forefathers' 
that  a  marvellous  and  singular  form  of  speech  prevailed 
with   them,  in  which    they  very  frequently  called   the 
Mother  of  God  immaculate  and  entirely  immaculate,  inno- 
r.'n"  and  most  innocent,  spotless,  holy,  and  most  distant 
from  every  stain  of  sin,  all  pure,  all  perfect,  the  type  and 
model  of   purity   and    innocence,   more   beautiful   than 
beauty,  more  gracious  than  grace,  more  holy  than  holi- 
ness, and  alone  holy,  and  most  pure  in  soul  and  body,  who 
has  surpassed  all  pcrfectitude  and  all  virginity,  and  has 
become  the  dwelling-place  of  all  the  graces  of  the  Most 


206 


THE    IMMACULATE 


tiarnm  Sanctissimi  Spiritus,  et  qune,  solo  Deo  excepto, 
extitit  cunctis  superior,  et  ipsis  Cherubim  et  Seraphim,  et 
omni  exercitu  Angelonim  natura  pulchrior,  formosior,  et 
sanctior,  cui  pragdicand*  coelestes  et  terrenae  linguae  min- 
ime  sufiiciuDt.  Quern  usum  ad  sanctissimae  quoque  lilur- 
gijB  monumenta  atque  ecclesiastica  officia  sua  veluti  spont« 
fuisse  traductura,  et  in  illis  passim  recurrere,  arapliturque 
dominari  nemo  ignorat,  cum  in  illis  Deipara  invocetur  et 
prtcdicetur  veluti  una  incorrupta  pulchritudinis  columba, 
veluti  rosa  semper  vigens,  et  undequaque  purissima,  et 
semper  immaculata  semperque  beata  ac  celebretur  uti 
innocentia,  quae  numquam  fuit  la3sa,  et  altera  Heva,  qujE 
Emmanuelem  peperit 

Nil  igitur  mirum  si  de  Immaculata  Deiparae  Virginis 
Conceptione  doctrinam  judicio  Patrum  divinis  litteris  con- 
signatam,  tot  gravissimis  eorundem  testimoniis  traditam, 
tot  illustribus  venerandae  antiquitatis  monumentis  expres- 
sam  et  celebratam,  ac  maximo  gravissinioque  Ecclesiae 
judicio  propositam  et  confirmatam  tanta  pietate,  religione 
et  amore  ipsius  Ecclesiae  Pastores,  popuhque  fideles  quo- 
tidie  magis  profiteri  sint  gloriati,  ut  nihil  iisdem  dulcius, 
nihil  carius,  quam  ferventissimo  alFectu  Deiparam  Vir- 
ginem  absque  labe  original!  conceptam  ubique  colere, 
venerari,  invocare,  et  praedicare.  Quamobrem  ab  anti- 
quis  temporibus  Sacrorum  Antistites,  Ecclesiastic!  viri, 
regulares  Ordines,  ac  vel  ipsi  Imperatores  et  Reges  ab 
hac  Apostolica  Sede  enixe  efflagitarunt,  ut  Immaculata 
sanctissimtB  Dei  Genitricis  Conceptio  veluti  catholicj»  fidei 
dogma  definirctur.  Quse  postulationes  hac  nostra  quoque 
zetate  iterate  fuerunt  ac  potissimum  felicis  recordationis 


CONCEPTION    OF    MARY. 


207 


Holy  Spirit,  and  who,  God  alone  excepted,  is  superior  to 
all,  and  by  nature  fairer,  more  beautiful,  and  more  holy 
than  the  cherubim  and  seraphim;  she  whom  all  the 
tongues  of  heaven  and  earth  do  not  suffice  to  extol.  No 
one  is  ignorant  that  these  forms  of  speech  have  passed,  as 
it  were,  spontaneously  into  the  monuments  of  the  most 
holy  liturgy,  and  the  Offices  of  the  Church,  and  that  they 
occur  often  in  them  and  abound  amply  ;  and  that  the 
Mother  of  God  is  invoked  and  named  in  them  as  a  spot- 
less dove  of  beauty,  as  a  rose  ever  bloomiag  and  perfectly 
pure,  and  ever  spotless  and  ever  blessed,  and  is  celebrated 
as  innocence  which  was  never  wounded,  and  a  second 
Eve  who  brought  forth  Emmanuel. 

It  is  no  wonder,  then,  if  the  Pastors  of  the  Church  and 
the  faithful  people  have  daily  more  and  more  gloried  to 
profess  with  so  much  piety  and  fervor  this  doctrine  of  the 
Immaculate  Conception  of  the  Virgin  Mother  of  God, 
pointed  out  in  the  Sacred  Scriptures,  according  to  the 
judgment  of  the  Fathers,  handed  down  in  so  many  mighty 
testimonies  of  the  same,  expressed  and  celebrated  in  so 
many  illustrious  monuments  of  a  revered  antiquity,  and 
proposed,  and  with  great  piety  confirmed  by  the  greatest 
and  highest  judgment  of  the  Church ;  so  that  nothing 
would  be  more  dear,  more  pleasing  to  the  same  than 
everywhere  to  worship,  venerate,  invoke,  and  proclaim 
the  Virgin  Mother  of  God  conceived  without  original 
stain.  Wherefore  from  the  ancient  times  the  Princes  of 
the  Church,  Ecclesiastics,  and  even  emperors  and  kings 
themselves,  have  earnestly  entreated  of  this  Apostolic  See 
that  the  Immaculate  Conception  of  the  Most  Holy  Mother 
of  God  should  be  defined  as  a  dogma  of  Catholic  faith. 
Which  entreaties  were  renewed  also  in  these  Our  times, 


208 


THE     IMMACULATE 


Gregorio  XVI  Praedecessori  Nostro,  ac  Nobis  ipsis  oblatao 
sunt  turn  ab  Episcopis,  turn  a  clero  sacculari,  turn  a  Reli- 
giosis  Familiis,  ac  summis  Principibus  et  fidelibus  populis. 
Nos  itaque  singular!  animi  Nostri  gaudio  haic  omnia 
probe  noscentes,  ac  serio  con  iderantes,  vix  dum  licet  im- 
meriti  arcano  divinae  Providentias  consilio  ad  banc  subli- 
mem  Petri  Cathedram  evecti  totius  Ecclesiae  gubernacula 
tractanda  suscepimus,  nihil  certe  antiquius  habuimus,  quam 
pro  summa  Nostra  vel  a  teneris  annis  erga  sanctissimam 
Dei  Genitricem  Virginera  Mariara  veneratione,  pietate  et 
aifectu  ea  omnia  peragere,  quae  adhuc  in  Ecclesiae  votis 
esse  poterant,  ut  Beatissimae  Virginis  honor  augeretur,  ej  us- 
que praerogativae,  uberiori  luce  niterent.  Omnem  autera 
maturitatem  adhibere  volentes  constituimus  peculiarem 
VV.  FF.  NN.  S.  R.  E.  Cardinalium  religione,  consilio,  ac 
divinarum  rerum  scientia  illustrium  Congregationem,  et 
viros  ex  clero  turn  saeculari,  turn  regulari,  theologicis  dis- 
ciplinis  apprime  excultos  selegimus,  ut  ea  omnia,  quae 
Immaculatam  Virginis  Conceptionera  respiciunt,  accura- 
tissime  perpende/ent,  propriamque  sententiam  ad  Nos 
deferrent.  Quamvis  autem  Nobis  ex  receptis  postula- 
tionibus  de  definienda  tandem  aliquando  Immaculata  Vir- 
ginis Conceptione  perspectus  esset  plurimorura  Saerorum 
Antistitum  sensus,  tamen  Encyclicas  Litteras  die  2  Feb- 
ruarii  anno  1849  Cajetae  datas  ad  oranes  Venerabiles 
Frutres  totius  catholic!  orbis  Saerorum  Antistites  misi- 
mus,  ut,  adhibitis  ad  Deum  precibus,  Nobis  scripto  etiam 
significarent,  quae  esset  suorum  fidelium  erga  Immacula- 


CONCKPTION    OF    MARY 


209 


and  especially  were  addressed  to  Gregory  XVI,  Our 
predecessor  of  happy  memory,  and  to  Ourselves,  not  only 
by  Bishops,  but  by  the  secular  clergy,  religious  Orders, 
by  the  greatest  princes,  and  by  the  faithful  people. 

Therefore,  with  singular  joy  of  mind,  well  knowing  all 
these  things,  and  seriously  considering  them,  scarcely°had 
We,  though  unworthy,  been  raised  by  a  mysterious  dis- 
pensation of  Divine  Providence  to  the  exalted  Chair  of 
Peter,  and   undertaken   the   government  of  the   whole 
Church,  than,  following  the  veneration,  the  piety,  and 
love  We  had  entertained  for  the  Blessed  Virgin  from  Our 
tender  years.  We  had  nothing  at  heart  more  than  to  ac- 
complish all  these  things  which  as  yet  were  amongst  the 
ardent  wishes  of  the  Church,  that  the  honor  of  the  Most 
Blessed  Virgin  should  be  increased,  and  her  prerogatives 
should  shine  with  a  fuller  light.     But  wishing  to  bring  to 
this  full  maturity,  We  appointed  a  special  congregation  of 
our  venerable  brothers,  the  Cardinals  of  the  Holy  Roman 
Church,  illustrious  by  their  piety,  their  wisdom,  and  their 
knowledge  of  the  sacred  sciences,  and  we  also  selected  Eccle- 
siastics, both  secular  and  regular,  well  trained  in  theological 
discipline,  that  they  should  most  carefully  weigh  all  those 
things  which  relate  to  the  Immaculate  Conception  of  the 
Virgin,  and  report  to  us  their  opinion.    And,  although  from 
the  entreaties  lately  received  by  us  for  at  length  defining 
the  Immaculate  Conception  of  the  Virgin,  the  opinions  of 
most  of  the  Bishops  of  the  Church  were  understood; 
however.  We  sent  Encyclic  Letters,  dated  at  Gaeta,  the 
2d  day  of  February,  in  the  year  1849,  to  all  our  Venera- 
ble Brethren  the  Bishops  of  all  the  Catholic  world,  in 
order  that  having  oflfered  prayers  to  God  they  might  sig- 
nify to  Us,  in  writing,  what  was  the  piety  and  devotion  of 


210 


THE    I M  M  A  C  D  L  A  T  K 


tam  DeiparjB  Conceptionem  pictas,  ac  devotio,  et  quid  ipsi 
prajsertim  Antistites  de  hac  ipsa  definitione  ferenda  senti- 
rent,  quidve  exoptarent,  ut,  quo  fieri  solemnius  posset, 
supremum  Nostrum  judicium  proferremus. 

Non  medioeri  certe  solatio  afFecti  fuimus  ubi  eorundem 
Venerabilium  Fratrum  ad  Nos  responsa  venerunt.  Nam 
iidem  incredibili  quadam  jucunditate,  la^titia,  ac  studio 
Nobis  rescribentes  non  solum  singularem  suam,  et  proprii 
cujusque  cleri,  populique  fidelis  erga  Iramaculatum  Bea- 
tissimse  Virginis  Conceptum  pietatem,  mentemque  denuo 
confirmarunt,  verum  etiam  coramuni  veluti  voto  a  Nobis 
expostularunt,  ut  Immaculata  ipsius  Virginis  Conceptio 
supremo  Nostro  judicio  et  auctoritate  definiretur.  Nee 
minori  certe  interim  gaudio  perfusi  sumus,  cum  VV.  FF. 
NN.  S.  R.  E.  Cardinales  commemoratae  peculiaris  Con- 
gregationis,  et  praedicti  Theologi  Consultores  a  Nobis 
electi  pari  alacritate  et  studio  post  examen  diligenter  ad- 
hibitum  banc  de  Immaculata  Deiparae  Conceptione  defini- 
tionem  a  Nobis  efflagitaverint. 

Post  hsec  illustribus  Prsedecessorum  Nostrorum  vestigiis 
inhairentes,  ac  rite  recteque  procedere  optantes  indiximus 
et  habuimus  Consistorium,  in  quo  Venerabiles  Fratres 
Nostros  SanctsB  Romanse  Ecclesioe  Cardinales  alloquuti 
sumus,  eosque  summ^a  animi  Nostri  consolatione  audivimus 
a  Nobis  exposcere,  ut  dogmatieam  de  Immaculata  Deiparse 
Virginis  Conceptione  definitionem  emittere  vellemus. 

Itaque  plurimum  in  Domino  confisi  advenisse  temporum 
opportunitatem  pro  Immaculata  sanctissimae  Dei  Genetri- 
cis  Virginis  Mariae  Conceptione  definienda,  quam  divina 
eloquia,  veneranda  traditio,  perpetuus  Ecclesiaesensus,sin- 


i 


CONCEPTION     OF    MARY. 

n 


211 


their  flocks  towards  the  Immaculate  Conception  of  the 
Mother  of  God,  and  especially  what  the  Bishops  them- 
selves thought  about  promulgating  the  definition,  or  what 
they  desired  in  order  that  We  might  pronounce  Our  su- 
preme judgment  as  solemnly  as  possible. 

Certainly  we  were  filled  with  no  slight  consolation 
when  the  replies  of  our  Venerable  Brethren  came  to  Us. 
For,  with  an  incredible  joyfulness,  gladness,  and  zeal, 
they  not  only  confirmed  their  own  singular  piety,  and  that 
of  their  clergy  and  faithful  people,  towards  the  Immacu- 
late Conception  of  the  Most  Blessed  Virgin,  but  they 
even  entreated  of  us  with  a  common  voice  that  the  Im- 
maculate Conception  of  the  Virgin  should  be  defined  by 
Our  supreme  judgment  and  authority.  Nor,  indeed,  were 
We  filled  with  less  joy  when  our  venerable  brothers,  the 
Cardinals  of  the  Special  Congregation  aforesaid,  and  the 
consulting  theologians  chosen  by  Us,  after  a  diligent  ex- 
amination, demanded  from  Us  with  equal  alacrity  and 
zeal  this  definition  of  the  Immaculate  Conception  of  the 
Mother  of  God. 

Afterwards  walking  in  the  illustrious  footsteps  of  Our 
predecessors,  and  desiring  to  proceed  duly  and  properly, 
We  proclaimed  and  held  a  Consistorj-,  in  which  We  ad- 
dressed Our  Brethren,  the  Cardinals  of  the  Holy  Roman 
Church,  and  with  the  greatest  consolation  of  mind  We 
heard  them  entreat  of  Us  that  We  should  promulgate  the 
dogmatic  definition  of  the  Immaculate  Conception  of  the 
Virgin  Mother  of  God. 

Therefore  having  full  trust  in  the  Lord  that  the  oppor- 
tune time  had  come  for  defining  the  Immaculate  Con- 
ception of  the  Virgin  Mary  Mother  of  God,  which  the 
Divine  words,  venerable  tradition,  tlie  perpetual  opinion 


212 


THK    IMMACULATE 


gularis  catholicorum  Antistitum  ac  fidelium  conspiratio, 
et  insignia  pricdcccHHorum  iioHtrorum  acta,  et  constitutio- 
nes  mirifice  illustrant  atque  declarant;  rebus  omnibus 
diligentissime  perpensis,  et  assiduis,  fervidisque  ad  Deura 
precibus  effusis,  minimc  cunctandum  Nobis  esse  censuimus 
supremo  Nostro  judicio  Immaculatam  ipsius  Virginia  Con- 
ceptionera  sancire,  definire,  atque  ita  pietissimis  catholici 
orbis  desideriis,  Nostraeque  in  ipsam  sanctissimam  Virgi- 
nem  pietati  satisfacere,  ac  simul  in  Ipsa  Unigenitum  Fili- 
um  suum  Dominum  Nostrum  Jesura  Christum  raagis 
atque  magis  honorificare,  cum  in  Filium  redundet  quid- 
quid  honoris  et  laud  is  in  Matrem  impenditur. 


Quare  postquam  nunquam  intermisimus  in  humilitate 
et  jejunio  privatas  Nostras  et  publicas  Ecclesige  preces 
Deo  Patri  per  Filium  Ejus  offerre,  ut  Spiritus  Sancti 
virtute  mentem  Nostram  dirigere,  et  confirmare  dignare- 
tur,  implorato  universa;  coslestis  Curiae  praesidio,  et  advo- 
cato  cum  gemitibus  Paraclito  Spiritu,  eoque  sic  adspirante, 
ad  honorem  Sanctae  et  Individuaj  Trinitatis,  ad  decus  et 
ornamentum  Virginis  Deiparaj,  ad  exaltationem  Fidei 
catholicffi,  et  Christianae  Ileligionis  augmentum,  auctoritate 
Domini  Nostri  Jesu  Christi,  beatorum  Apostolorum  Petri 
et  Pauii,  ac  Nostra  declaramus,  pronunciamus  et  defmi- 
mus,  doctrinam,  quae  tenet,  Beatissimam  Virginera  Mariam 
in  primo  instanti  suie  Conceptionis  fuisse  singulari  om- 
nipotentis  Dei  gratia  et  privilegio,  intuitu  meritorum 
Christi  Jesu  Salvatoris  humani  generis,  ab  omni  originalis 
culpae  labe  praeservatam  immunem,  esse  a  Deo  revelatam, 
atque  idcirco  ab  omnibus  iidelibus  firmiter  constanterque 


CONCEPTION     OF     MARY 


213 


of  the  Church,  the  singular  agreement  of  Catholic  Pre- 
lates and  Faithful,  and  the  signal  acts  and  constitutions 
ot  Our  predecessors  wonderfully  illustrate  and  proclaim ; 
having  most  diligently  weighed  all  things,  and  poured 
torth  to  God  assiduous  and  fervent  prayers,  We  resolved 
that  We  should  no  longer  delay  to  sanction  and  define,  by 
Our  supreme  authority,  the  Immaculate  Conception  of 
the  Virgm,  and  thus  to  satisfy  the  most  pious  desires  of 
the  Catholic  world  and  Our  own  piety  towards  the  Most 
Holy  Virgin,  and,  at  the  same  time,  to  honor  more  and 
more  the  only-begotten  Son,  Jesus  Christ  our  Lord,  since 
whatever  honor  and  praise  is  given  to  the  Mother  re- 
dounds to  the  Son. 

Wherefore,  after  We  had  unceasingly,  in  humility  and 
tasting,  offered  Our  own  prayers  and  the  public  prayers 
of  the  Church  to  God  the  Father,  through  his  Son,  that 
He  would  deign  to  direct  and  confirm  our  mind  by  the 
power  of  the  Holy  Ghost,  and  implored  the  aid  of  the 
entire  heavenly,  host,  and  invoked  the   Paraclete  with 
sighs,  and  He  thus  inspiring,  to  the  honor  of  the  Holy 
and  undivided  Trinity,  to  the  glory  and  ornament  of  the 
Virgin  Mother  of  God,  to  the  exaltation  of  the  Catholic 
i^aith  and  the  increase  of  the  Catholic  religion,  by  the 
authority  of   Jesus    Christ  our  Lord,   of   the   Blessed 
Apostles    Peter  and  Paul,  We  declare,  pronounce  and 
define  that  the   doctrine  which  holds  that  the  Blessed 
Virgin  Mary,  at  the  first  instant  of  her  conception,  by  a 
smgular  privilege  and  grace  of  the  Omnipotent  God,  in 
virtue  of  the  merits  of  Jesus    Christ,  the   Saviour  of 
mankmd,  was  preserved  immaculate  from  all  stain  of 
original  sin,  has  been  revealed  by  God,  and  therefore 
Should  firmly  and    constantly  be    believed  by  all  the 

10 


214 


THE    IMMACULATE 


credendam.  Quapropter  si  qui  secus  ac  a  Nobis  defini- 
tum  est,  quod  Deus  avertat,  prsesumpserint  corde  sentire, 
ii  noverint,  porro  sciant,  se  proprio  judicio  condemnatos, 
naufragiura  circa  fidem  passos  esse,  et  ab  unitate  EcclesiaB 
defecisse,  ac  praeterea  facto  ipso  suo  semet  pcenis  a  jure 
statutis  subjicere  si  quod  corde  sentiunt,  verbo  aut  scrip- 
to,  vel  alio  quovis  externo  modo  significare  ausi  fuerint. 


Repletum  quidem  est  gaudio  os  Nostrum  et  lingua  Nos- 
tra exultatione,   atque    humilimas  maximasque   Christo 
Jesu  Domino  Nostro  aginius  et  semper  agemus  gratias, 
quod  singulari  suo  beneficio  nobis  licet  immerentibus  con- 
cesserit  hunc  honorem  atque  banc  gloriam  et  laudem  sanc- 
tissimge  suje  Matri  offerre  et  decemere.     Certissima  vero 
spe  et  omni  prorsus  fiducia  nitimur  fore,  ut  ipsa  Beatissima 
Virgo,  quae  tota  pulchra  et  Immaculata  venenosum  crude- 
lissimi  serpentis  caput  contrivit,  et  salutem  attulit  mundo, 
quffique    Prophetarum,   Apostolorumque    praeconium,  et 
honor  Martyrum,  omniumque  Sanctorum  laetit.a  et  corona, 
quseque  tutissimum  cunctorum  periclitantium  perfugium, 
et  fidissima  auxiliatrix,  ac  totius  terrarum  orbis  potentis- 
sima  apud  Unigenitum  Filiura  suum  mediatrix,  et  con- 
ciliatrix,  ac  prseclarissimum   Ecclesiae   sanctge   decus  et 
ornamentum,  firmissimumque  praesidium  cunctas  semper 
interemit  hsereses,  et  fideles  populos,  gentesque  .^  maximis 
omnis  generis  calamitatibus  eripuit,  ac  Nos  ipsos  a  tot 
ingruentibus  periculis  liberavit ;  velit  validissimo  suo  pa- 
trosinio  efficere  ut  sancta  Mater  Catholica  Ecclesia  cunctis 
amotis  difficultatibus,  cunctisque  profligatis  erroribus  ubi- 
cumque  gentium,  ubicumque  locorum  quotidie  magis  vigeat, 


OONCKPTION    OF    MARY 


216 


faithful.  Wherefore,  if  any  shall  dare— which  God  forbid 
—to  think  otherwise  than  as  it  has  been  defined  by  Us, 
they  should  know  and  understand  that  they  are  con- 
demned by  their  own  judgment,  that  they  have  suffered 
shipwreck  of  the  faith,  and  have  revolted  from  the  unity 
of  the  Church;  and  besides,  by  their  own  act  they  sub- 
ject  themselves  to  the  penalties  justly  established,  if  what 
they  think  they  should  dare  to  signify  by  word,  writing, 
or  any  other  outward  means. 

Our  mouth  is  filled  with  joy,  and  Our  tongue  with  ex- 
ultation, and  We  return,  and  shall  ever  return,  the  most 
humble  and  the  greatest  thanks  to  Jesus  Christ  our  Lord, 
because  through  his  singular  beneficence  He  has  granted 
to  Us,  though  unworthy,  to  offer  and  decree  this  honor, 
glory,  and  praise,  to  His  Most  Holy  Mother;  but  We  rest 
in  the  most  certain  hope  and  confidence  that  this  Most 
Blessed  Virgin,  who,  all  fair  and  immaculate,  has  bruised 
the  poisonous  head  of  the  most  malignant  Serpent,  and 
brought  salvation  to  the  world,  who  is  the  praise  of  the 
Prophets  and  the  Apostles,  the  honor  of  the  Martyrs,  and 
the  crown  and  joy  of  all  the  Saints— who  is  the  safest 
refuge  and  most  faithful  helper  of  all  who  are  in  danger, 
and  the  most  powerful  mediatrix  and  conciliatrix  with°the 
only-begotton  Son  of  the  whole  world,  and  the  most  illus- 
trious glory  and  ornament,  and  most  firm  guardian  of  the 
Holy  Church,  who  has  destroyed  all  heresies,  and  snatched 
from  the   greatest  calamities  of  all  kinds   the  faithful 
peoples   and  nations,  and  delivered  Us  from  so  many 
threatening  dangers,  will  effect  by  her  most  powerful 
patronage  that,  all  difiiculties  being  removed,  and  all  errors 
dissipated.  Our  Holy  Mother  the  Catholic  Church  may 
flourish  daily  more  and  more  throughout  all  nations  and 


210 


THE    IMMACULATE 


floreat  ac  regnet  a  mari  usque  ad  mare  et  a  flumine  usque 
ad  terminos  orbis  terrarum,  omnique  pace,  tranquillitate, 
ac  libertate  fruatur,  ut  rei  veniam  ajgri,  medelam,  pusilli 
corde  robur,  afflicti  consolationera,  periclitantes  adjutorium 
obtineant,  et  omnes  errantea  discussa  mentis  caligine  ad 
veritatis  ac  justiti^  semitam  redeant,  ac  fiat  unum  ovilc, 
et  unus  pastor. 

Audiant  haec  Nostra  verba  omnes  Nobis  carissimi  Ca- 
tholicoe  Ecclesiie  filii,  et  ardentiori  usque  pietatis,  reli- 
gionis,  et  amoris  studio  pergant  colere,  invocare,  exorare, 
beatissimam  Dei  Genitricem  Virginera  Mariam  sine  labe 
original!  conceptam,  atque  ad  banc  dulcissimam  misericor- 
diae  et  gratias  Matrem  in  omnibus  periculis,  angustiis,  ne- 
cessitatibus,  rebusque  dubiis  ac  trepidis  cum  omni  fiducia 
confugiant.  Nihil  enim  timendum,  nihilque  desperandum 
Ipsa  duce,  Ipsa  auspice,  Ipsa  propitia,  Ipsa  protegente, 
quae  maternum  sane  in  nos  gerens  animum,  nostraeque  sa- 
lutis  negotia  tractans  de  universo  humano  genere  est  solli- 
cita,  et  coeli,  terraeque  Re'na  a  Domino  constituta,  ac 
super  omnes  Angelorum  choros  Sanctorumque  ordines  ex- 
altata  adstans  a  dextris  Unigeniti  Filii  Sui  Domini  Nostri 
Jesu  Christi  maternis  suis  precibus  validissime  impetrat, 
et  quod  quaerit  invenit,  ac  frustrari  non  potest. 

Denique  ut  ad  universalis  Ecclesiae  notitiam  haec  Nostra 
de  Immaculata  Gonceptione  Beatissimae  Virginis  Mariae 
definitio  deducatur,  has  Apostolicas  Nostras  Litteras,  ad 
perpetuam  rei  memoriam  extare  voluimus ;  mandantes  ut 
harum  transumptis,  seu  exemplis  etiam  impressis,  manu 
alicujus  Notarii  public!  subscriptis,  et  sigillo  personse  in 
Ecclesiastica  dignitate  constitutae  munitis  eadam  prorsus 


ii ' 


CONCEPTION    OP    MABT 


217 


countries,  and  may  reign  from  sea  to  sea  to  the  ends  of 
the  earth,  and  may  enjoy  all  peace,  tranquillity,  and 
liberty;  that  the  sinner  may  obtain  pardon,  the  sick  heal- 
ing, the  weak  strength  of  heart,  the  afflicted  consolation, 
and  that  all  who  are  in  error,  their  cpiritual  blindness 
being  dissipated,  may  return  to  the  path  of  truth  and 
justice,  and  may  become  one  flock  and  one  shepherd. 

Let  all  the  children  of  the  Catholic  Church  most  dear 
to  Us  hear  these  Our  Words,  and,  with  a  more  ardent 
zeal  of  piety,  religion,  and  love,  proceed  to  worship,  in- 
voke, and  pray  to  the  Most  Blessed  Virgin  Mary,  Mother 
of  God,  conceived  without  original  sin,  and  let  them  fly 
with  entire  confidence  to  this  most  sweet  Mother  of  Mercy 
and  Grace  in  all  dangers,  difficulties,  doubts,  and  fears. 
For  nothing  is  to  be  feared,  and  nothing  is  to  be  despaired 
of  under  her  guidance,  under  her  auspices,  under  her  favor, 
under  her  protection,  who,  bearing  towards  us  a  maternal 
affection,  and  taking  up  the  business  of  our  salvation,  is 
solicitous  for  the  whole  human  race,  and,  appointed  by  God 
the  Queen  of  Heaven  and  Earth,  and  exalted  above  all 
the  choirs  of  Angels,  and  orders  of  Saints,  standing  at 
the  right  hand  of  the  only-begotten  Son,  Jesus  Christ  Our 
Lord,  intercedes  most  powerfully,  and  obtains  what  she 
asks,  and  cannot  be  frustrated. 

Finally,  in  order  that  this  Our  definition  of  the  Im- 
maculate Conception  of  the  Most  Blessed  Virgin  Mary 
may  be  brought  to  the  knowledge  of  the  Universal  Church, 
We  will  these  Letters  Apostolic  to  stand  for  a  perpetual 
remembrance  of  the  thing,  commanding  that  to  transcripts 
or  printed  copies,  subscribed  by  the  hand  of  some  notary 
public,  and  authenticated  by  the  seal  of  a  person  of  eccle- 
siastical rank,  appointed  for  the  purpose,  the  same  faith 


218 


THE    IMM AOULATB 

*» 


fides  ab  omnibus  adhibcatur,  qutc  ipsis  prsesentibus  adhi- 
beretur,  si  forent  exhibitoe,  vel  ostensa;. 

Nulli  ergo  hominura  liceat  paginam  banc  Nostrse  dccla- 
rationis,  pronunciationis,  ac  dcflnitlonlB  infringere,  vel  ei 
au8u  temerario  adversari  et  contrairc.  Si  quis  autem  hoc 
attentarc  praesumpserit,  indignationem  omnipotentis  Dei 
ac  beatorum  Petri  et  Fauli  AnoBtolorum  ejus  se  noverit 
incursurura. 

Datum  Romae  apud  Sanctum  Petrum  Anno  Incarna- 

tionis  Dominica)  Millesimo  octingentesirao  quinquagesirao 

quarto,  VI  Idus  Decembris  Anno  MDCCCLIV,  Pontifi- 

catu3  Nostri  Anno  Nono. 

PIUS  pp.  IX. 


CONCEPTION    OF    MARY. 


219 


shall  be  paid  wliich  would  be  paid  to  those  presents  if 
they  were  exhibited  or  shown. 

Let  no  man  interfere  with  this  Our  declaration,  pro- 
nunciation, and  definition,  or  oppose  and  contradict  it  with 
presumptuous  rashness.  If  any  should  presume  to  assail 
it,  let  him  know  that  he  will  incur  the  indignation  of  the 
Omnipotent  God  and  of  His  Blessed  Apostles  Peter  and 
Paul. 

Given  at  Rome,  at  St.  Peter's,  in  the  year  of  the  In- 
carnation of  Our  Lord,  1854,  the  sixth  of  the  Ides  of 
December,  in  the  ninth  year  of  Our  Pontificate. 


PIUS  IX,  PoPB. 


PASTORAL  LETTER   OF   CARDINAL  WISEMAN 


ON  THE 


IMMACULATE    CONCEPTION. 


NICHOLAS,  BY  THE  Divine  Mercy,  of  the  Holy 
Roman  Church  of  the  Title  of  St.  Pudentiana, 
Cardinal  Priest,  and  Archbishop  of  Westmin- 
ster. 

To  our  Dearly  Beloved  Brethren  and  Children  in  Christ, 
the  Clergy  Secular  and  Regidar,  and  the  Faithful  of  the 
said  Diocese — Health  and  Benediction  in  the  Lord. 

Although  in  the  course  of  a  few  days,  we  hope  to  begin 
our  journey  homeward,  we  cannot  resist  the  earnest  desire 
which  we  feel,  to  make  you  partakers  in  the  consolation 
and  joy  which  we  have  experienced  in  the  few  last  days. 
Neither  can  we  consider  it  becoming,  dearly  beloved  in 
Christ,  that  you  should  have  to  receive,  through  the  ordi- 
nary channels  of  public  information,  tidings  of  events  most 
interesting  to  every  Catholic  heart,  or  that  you  should 
learn  the  important  decision  pronounced  by  the  Sovereign 
Pontiff  from  any  one  but  your  own  pastor,  who  had  an- 
nounced to  you  his  intention  of  assisting  at  it,  and  who  had 
the  happiness  and  honor  of  hearing  it  from  the  very  lips 
of  the  Holy  Father. 


CONCEPTION    OP    MART 


221 


»< 


You  are  aware,  then,  dearlj  beloved,  that  upon  his  pa- 
ternal invitation,  we  hastened  hither,  to  join  our  most  emi- 
nent  and  illustrious  brethren,  in  the  great  cause  of  the 
Immaculate  Conception  of  the  Blessed  Mother  of  God, 
which  having  been  already  examined  and  discussed  with 
great  maturity,  was  about  to  receive  its  final  examination 
and  decision.    During  the  late  pontificate  of  Gregory  XVI, 
many  petitions  had  been  made  from  all  parts  of  the  Church,' 
for  the  dogmatical  definition  of  this  doctrine.     This  spon- 
taneous  movement— which  far  from  diminishing  increased, 
ma  manner— impelled  the  reigning  Pontiff,  during  his 
exile  at  Gaeta,  to  issue  an  encyclical  to  all  the  Bishops 
of  the  Church,  dated  February  2,  1849,  desiring  them  to 
mforra  him  as  soon  as  possible  of  their  own  sentiments, 
and  those  of  their  clergy  and  people,  on  this  important 
subject.     Indeed,  previous  to  this,  he  had  appointed  a 
council  of  twenty  theologians,  secular  and  regular,  to  sift 
the  question  thoroughly,  and  report  on  all  the  authorities 
which  could  be  collected  on  it  from  ancient  writers,  litur- 
gies,  and  other  ecclesiastical  documents.     This  was  con- 
nected with  a  particular  council,  composed  of  twenty-two 
Cardinals,  distinguished  for  their  piety  and  learning. 

On  his  return  from  exile,  the  Holy  Father  named  an- 
other board  of  theologians,  selected  from  the  first,  with  the 
title  of  a  «  special  commission,"  under  the  presidency  of 
the  late  lamented  Cardinal  Fornari,  before  whom  it  held 
frequent  sittings  in  the  course  of  1852  and  1853.  They 
unanimously  reported  that  the  doctrine  of  the  Immaculate 
Conception  could  be  dogmatically  defined,  and  that  it  was 
seasonable  to  define  it.  This  decision  was  approved  by 
the  particular  congregation  of  Cardinals. 

Answers  to  the  encyclical  letter  soon  poured  in  from 


222 


THE     IMMACULATE 


every  quarter.  Six  hundred  and  two  letters  were  received 
from  Bishops  in  every  part  of  the  globe.  Every  one, 
without  exception,  expressed  his  firm  belief  in  the  Imma- 
culate Conception  of  the  Blessed  Virgin,  and  affectionate 
devotion  towards  this  mystery  of  God's  love  and  power. 
Four  only  expressed  any  objection  to  its  being  dogmati- 
cally defined ;  and  fifty-two,  while  satisfied  as  to  the  suffi- 
ciency of  theological  reasons  for  such  a  definition,  and 
themselves  prepared  for  it,  hesitate  as  to  its  opportuneness 
at  the  present  moment.  Still  all,  whatever  their  own 
opinions  may  be,  profess  themselves  most  ready  to  accept 
and  obey  whatever  may  emanate  from  the  Holy  See. 
All  these  letters,  with  many  others,  from  sovereigns,  heads 
of  religious  orders,  municipal  corporations,  and  other  asso- 
ciations, humbly  petitioning  for  the  declaration  of  this 
dogma,  have  been  printed,  together  with  the  various  trea- 
tises, in  nine  octavo  volumes,  a  copy  of  which  was  pre- 
sented to  each  Bishop  on  his  arrival  at  Rome. 

Such  were  the  preliminary  measures  adopted  by  the 
Holy  Pontiff,  to  ascertain  the  sense  of  the  living  Church, 
no  less  "  the  pillar  and  ground  of  truth"  than  that  of  the 
first  centuries,  upon  the  doctrine  plainly  held,  on  the  sub- 
ject of  the  Immaculate  Conception.  But  to  these  must  be 
added,  the  prayers,  communions,  and  holy  sacrifices,  offered 
up  by  the  clergy  and  faithful  of  every  country,  in  obe- 
dience to  the  commands  and  earnest  wishes  of  our  com- 
mon Father,  especially  in  the  Jubilee  previous  to  the 
present.  Neither  must  we  forget  his  own  earnest  prayers, 
which  he  assures  us  have  been  unceasingly  poured  forth, 
accompanied  by  fasting  and  humiliation,  for  the  grace  of 
God,  and  the  light  of  the  Holy  Ghost,  to  direct  him  aright 
in  this  important  decision. 


CONCEPTION    OF    MARY 


223 


Having  at  length  determined  that  the  time  was  come 
for  dogmatically  pronouncing  on  the  subject,  and  desirous 
of  giving  all  due  publicity  and  solemnity  to  this  greatest 
exercise  of  the  sublime  power  conferred  by  our  Lord  on 
the  prince  of  the  Apostles  and  their  successors,  the  Sove- 
reign Pontiff  invited  to  Rome  a  certain  number  of  Pre- 
lates from  each  country  to  represent  its  hierarchy.  At 
the  same  time,  he  expressed  his  readiness  to  see  as  many 
others  as  could  conveniently  come,  to  attend  the  noble 
function  appointed  for  the  8th  of  December. 

Far  beyond  all  anticipation  were  the  results  of  this 
general  intimation  of  the  Holy  Father's  will.  Though  we 
arrived  in  Rome  as  early  as  the  fourth  of  November,  being 
called  to  attend  at  the  Consistory,  expected  that  week,  still 
we  found  numbers  of  our  eminent  and  illustrious  colleagues 
already  arrived;  and  every  day  swelled  the  venerable 
company  of  Prelates,  many  of  whom  represented  most 
distinguished  sees.'     Who  could  behold  without  emotion 


*  The  following  are  the  countries  from  which  the  Prelates  at 
Rome  on  the  above  day  came  to  celebrate  that  great  event.  We 
eee  with  pride,  that  (outside  of  Italj')  no  country,  except  Fr 
sent  a  larger  number  of  Prelates  than  the  United  States : 


City  of  Rome 

Pontifical  States 

France 

Naples 

United  States 

Ireland  . 

England 

Tuscany 

I.ombardy 

Sardinia 

Belgium 

Austria  . 

Prussia 

Spain     . 


60  I  Bavaria 


40 
21 
11 
6 
6 
6 
6 
5 
5 
4 
2 
8 
8 


Canada .         . 
Holland     . 
Parma   . 
China 
Portugal 
Modena 

Archipelago  (Is.) 
Servia 

Hesse-Darmstadt 
Hungary   . 
New  South  "Wales 
Nova  Scotia 


ance, 

2 
1 
2 


2 
1 


224: 


THE    IMMACULATE 


the  Archbishops  of  such  churches  as  Milan,  Toledo,  Ra- 
venna, Compostella,  Naples,  Rheims,  Paris,  Vienna,  Ar- 
magh, Lyons,  Strigonium,  Turin,  Munich,  Aix,  Dublin, 
Mechlin,  Lisbon,  Tuam,  Florence,  Pisa,  or  though  of  more 
recent  creation  those  of  New- York  or  Baltimore,— united 
together  in  the  same  faith,  as  on  the  same  spot,  congre- 
gated around  the  centre  of  unity,  in  perfect  communion, 
charity,  and  peace  ?  Nor  was  it  unobserved,  that  there 
were  present  the  first  Archbishops  of  four  new  hierarchies, 
established  by  the  present  Pontiff,  those  of  Westminster' 
Sydney,  Halifax,  and  Utrecht.  To  enumerate  even  a  few 
of  the  Bishops  is  beyond  our  limits. 

It  was  impossible  to  behold  many  of  these  Prelates 
without  emotion :  many  venerable  for  their  age,  and  the 
long  and  faithful  services  they  had  rendered  to  the  Church ; 
some  revered  for  their  persecution  and  sufferings,  even  to 
exile,  which  they  have  heroically  endured  for  Christ's 
truth ;  not  a  few  whose  countenances  presented  to  the  be- 
holder the  type  of  holiness  which  shines  in  their  lives,  so 
as  to  be  like  breathing  pictures  of  eminent  saints,  but 
present  evidences  of  the  Church's  mark  of  sanctity ;  and 
others,  whose  noble  features  and  bearing,  or  whose  mild  and 
amiable  countenances  presented  varied  forms  of  the  epis- 
copal character— such  was  the  truly  grand  Assemblage  of 
Bishops,  amidst  which  we  have  found  ourselves  standing, 
to  our  own  edification,  instruction,  and  humiliation.     On 
four  different  days  did  this  truly  ecclesiastical  assembly 
meet  under  the  presidency  of  three  Cardinals  distinguished 
for  piety,  theological  learning,  and  experience, — Brunelli, 
Caterini  and  Santucci, — and  attended  upon  by  a  choice 
assembly  of  divines,  secular  and  regular.     The  Bull  pre- 
pared for  its  last  revision  had  been  communicated  to  them, 


CONCEPTION    OF    MARY. 


226 


and  every  portion  of  it  frankly  and  acutely  discussed. 
Here  was  indeed  seen  the  importance,  or  rather  the  neces- 
sity of  a  common  ecclesiastical  language  as  the  organ  of 
religious  unity.  The  Bishops  assembled  in  Rome  repre- 
sented fourteen  different  languages,  as  used  by  them  in 
their  communications  with  their  own  flocks ;  yet  here  a 
common  tongue  united  them,  and  proved  that  they  belonged 
to  the  Church  which  belongs  indeed  to  the  whole  earth, 
but  is  still  of  one  lip  and  one  speech. 

After  these  deliberations,  which  regarded  the  form,  and 
not  the  substance,  of  the  abeady  decided  definition,  the 
Pope,  in  secret  consistory,  conferred  with  the  sacred  col- 
lege of  his  Caxdinals,  the  natural  counsellors  of  the  Apos- 
tolic See. 

All  was  now  ready,  and  the  great  day  approached,  a 
day  for  ever  memorable  in  the  Church's  annals ;  the  day 
in  which  the  greatest  prerogative  of  holiness  ever  con- 
ferred on  creature — exemption  from  the  stain  of  original 
sin — was  to  be  dogmatically  declared,  as  it  had  been  firmly 
believed,  to  belong  to  the  purest  of  beings,  after  Him  who 
chose  and  fitted  her  to  be  His  Mother. 

You  will  of  Course  understand,  dearly  beloved  in  Christ, 
that  the  Church  pretends  to  no  new  revelations;  but 
claims  the  unfaihng  assistance  of  the  Jloly  Spirit  to  guide 
her  into  all  truth  and  the  teaching  in  her  of  her  Divine 
founder,  to  the  consummation  of  the  world ;  and  therefore 
the  perfect  assurance  that  whatever  she  is  found  to  be  at 
any  time  universally  teaching,  and  what  the  Vicar  of 
Jesus  Christ  pronounces  to  be  her  doctrine,  has  been  that 
oC  the  Catholic  Church  from  the  beginning,  and  conse- 
quently a  portion  of  that  deposit  of  faith,  and  a  part  of 
that  revealed  truth,  which  was  intrusted  to  her  by  the 


226 


TIIK    IMMACULATE 
»* 


Author  and  Finisher  of  her  Faith.  It  was  not  therefore 
to  announce  to  the  world  any  new  discovery,  nor  to  de- 
monstrate by  arguments  a  particular  theory,  that  this 
venerable  assembly  was  convened  in  the  magnificent  ba- 
silica of  St.  Peter,  on  the  memorable  Str  '-^vember  just 
elapsed.     It  was,  as  successor  to  him  vvhose  ashes 

and  under  the  shadow  of  whose  chair  he  stands,  to  pro- 
nounce a  decree  of  unfailing  certainty,  that  the  immunity 
of  the  ever  blessed  Virgin  Mother  of  God,  the  eternal 
"Word  incarnate,  and  the  spotless  Lamb,  had  been  a  doc- 
trine revealed  from  the  beginning,  and  if  hitherto  only 
received  in  implicit  faith,  henceforth,  by  virtue  of  his  de- 
cree, to  be  believed  by  all  with  explicit  faith — that  is,  as  a 
distinct  and  separate  dogma,  no  longer  involved  in  the 
general  belief  of  what  the  Church  teaches. 

The  early  hour  of  eight  in  the  morning  was  appointed 
for  the  commencement  of  the  function ;  but  even  before 
this  we  had  the  consolation  of  securing  to  our  own  country 
a  future  blessing,  connected  with  the  memory  of  tliis  glo- 
rious day,  by  conferring  all  the  orders  on  future  mission- 
aries, including  four  Priests,  in  the  chapel  of  the  English 
College,  so  dear  to  our  affections. 

It  was  scarcely  fully  day  when  the  unexampled  assem- 
bly of  prelates,  abou*  to  take  part  in  the  solemnities  of  the 
day,  met  in  the  chapel  of  the  Vatican  Palace,  known  as 
the  Sistiue  Chapel,  and  it  was  soon  crowned  by  the  arrival 
of  the  Sovereign  Pontiff',  surrounded  by  his  court.  The 
Litany  of  the  Saints  having  been  intoned,  as  on  peniten- 
tial occasions,  the  procession  set  forth,  and  presented  one 
of  the  noblest  ecclesiastical  spectacles  ever  witnessed  even 
in  St.  Peter's.  One  hundred  and  fifty-two  Bishops,  in 
silver  copes  and  white  mitres,  and  fifty-one  mitred  Cardi- 


CONCEPTION    OF    MAEY. 


227 


nals,  in  the  embroidered  vestments  of  their  respective 
orders,  as  Bishops,  Priests,  and  Deacons,  immediately 
preceded  the  Holy  Father;  and  their  number  was  in- 
creased, to  the  delight  of  all,  when,  later  in  the  function, 
two  most  venerable  members  of  the  Sacred  College,  whom 
age  and  infirmity  had  long  kept  from  attending  at  public 
ceremonies,  took  their  places;  and  the  learned  Bishop 
Bouvier  was  carried  into  the  ranks  of  his  brethren,  suffer- 
ing from  a  serious  ilhiess  which  had  attacked  him  on  his 
journey. 

We  will  not  attempt  to  describe  the  magnificent  cele- 
bration of  the  holy  sacrifice  which  followed.  All  the 
special  grandeur  which  accompanies  it,  when  offered  up 
by  the  Sovereign  Pontiff  in  the  greatest  of  churches,  was 
this  year  immensely  enhanced  by  the  additional  attend- 
ance of  so  many  illustrious  Prelates.  No  regal  or  impe- 
rial ceremony  could  be  more  august  than  the  procession 
of  these  two  hundred  Prelates,  as  each  singly  approached 
to  do  homage  to  the  head  of  the  Church,  before  the  Mass 
commenced.  The  office  of  Tierce  was  first  chanted ;  the 
Epistle  and  Gospel  were,  according  to  custom,  sung  in 
Greek  as  well  as  in  Latin ;  a  1  it  was  a  quarter  past 
eleven  when  the  last  note  of  the  evangelist  sounded  over 
the  shrine  of  St.  Peter,  and  a  silence  took  place,  such  as 
is  difficult  to  imagine  in  a  crowd  of  thirty  or  forty  thou- 
sand persons,  who  filled  the  church.  Every  breath  was 
held,  every  nerve  was  strained,  and  attention  of  eye  and 
ear  was  keenly  directed  towards  the  Pontifical  throne. 
The  venerable  Dean  of  the  Sacred  College,  Cardinal 
Macchi,  in  his  eighty-sixth  year,  but  still  in  enjoyment  of 
full  mental  vigor,  approached  its  steps,  accompanied  by  a 
Greek  and  an  Armenian  Bishop,  as  supporters  and  wit- 


228 


THE    IMMACULATE 


nesses  of  his  petition,  together  with  twelve  senior  Arch- 
bishops of  the  Western  church,  who  were  assistants  at  the 
throne,  and  the  officers  of  the  household,  who  are  official 
witnesses  of  such  important  transactions.  Kneeling  there, 
the  eminent  postulant,  in  the  name  of  his  brethren  and 
the  whole  Catholic  episcopate,  supplicated  the  Holy  Father 
to  pronounce  his  dogmatical  definition  of  the  Immaculate 
Conception  of  the  ever  glorious  Virgin  Mary. 

The  Pontiflf  assented ;  but  called  on  all  to  join  him  in 
invoking  the  light  and  grace  of  the  Holy.  Spirit  at  such  a 
solemn  moment.  He  knelt,  and  in  his  clear,  sonorous, 
and  most  musical  voice,  entoned  the  hymn,  Veni  Creator 
Spiritus.  The  choir  sung  the  verse,  and,  according  to 
practice,  was  going  to  continue,  when  the  entire  congrega- 
tion, not  only  of  assembled  Bishops  and  clergy,  but  of 
crowded  people,  spontaneously  and  simultaneously,  and 
with  admirable  harmony,  took  up  the  song,  and  with  a 
voice  loud  as  the  sound  of  many  waters,  but  one  as  the 
expression  of  a  single  heart,  filled  the  whole  basilica  with 
such  a  strain  as  perhaps  never  before  struck  against  its 
golden  vaults.  It  was  grand  beyond  conception ;  it  was 
sublime;  and  came  nearer  the  realization  of  what  St. 
John  heard  of  heavenly  music,  whose  armies  sing  with 
one  accord,  than  anything  which  we  or  others  ever  before 
listened  to;  and  it  was  repeated  at  each  alternate  verse, 
with  as  perfect  regularity  as  if  the  whole  multitude  had 
been  trained  to  answer  the  choir. 

But  still  more  sublime  than  this  glorious  strain  was  the 
silence  that  ensued.  Standing  at  his  throne,  the  Holy 
Father  commenced  the  reading  of  the  solemn  decree,  by 
which,  as  superior  Pastor  and  visible  head  of  the  universal 
Church,  as  successor  of  the  Apostles  SS.  Peter  and  Paul, 


CONCEPTION    OF    MARY. 


229 


and  as  Vicar  of  Jesus  Christ  on  earth,  he  authoritatively 
and  dogmatically  pronounced  that  the  immunity  from 
orifrlnal  sin,  or  in  other  words,  the  Immaculate  Conception 
of  the  ever  blessed  Virgin  Mary,  the  Mother  of  God,  is  a 
revealed  doctrine  of  the  Catholic  Church. 

He  had  not,  however,  proceeded  far,  before  his  tears 
and  sobs  interrupted  his  speech;  and  it  was  only  by  an 
effort,  which  evidently  cost  him  great  exertion,  that  he 
could  make  his  words  struggle  through  the  tide  of  his 
emotions,  and  rise  audible  above  the  flood  of  his  overpow- 
ering feeUngs.     Ue  succeeded,  indeed,  so  that  we  had  the 
happiness  of  hearing  every  word  and  syllable  of  his  most 
memorable  decree ;  but  that  flood  of  tender  devotion  drew 
after  itself  corresponding  sentiments  from  the  souls  of 
others,  so  that  scarcely  a  dry  eye  was  to  be  seen  among 
those  who  witnessed  this  touching  scene.     The  cannon's 
voice  gave  the  signal  of  the  happy  accomplishment  of  so 
many  fervent  desires,  to  the  whole  city;  and  the  pro- 
longed peals  of  gladness  from  the  olden  towers  of  basili- 
cas, and  the  belfries  of  modern  churches,  represented  the 
acclaim  of  the  earlier  and  later  periods  of  unchangeable 
Catholicity. 

The  Cardinal  Dean  returned  before  the  throne  to  return 
thanks,  and,  accompanied  by  the  proper  official  person- 
ages, to  request  that  the  official  deed  should  be  drawn  up 
of  the  proceeding,  and  the  Bull  issued,  containing  the  de- 
cree just  pronounced.  The  Mass  then  continued;  and  at 
the  Te  Beum  which  closed  it,  the  people  joined  in,  with 
the  same  overwhelming  melody  as  they  had  introduced 
into  the  invocation  of  the  Holy  Ghost. 

It  is  not  necessary  that  we  should  enter  into  details 
concerning  the  less  religious  celebration  of  the  day.     Suf- 


230 


THE    IMMACULATE 


fice  it  to  say,  that  every  mark  of  sincere  joy  was  ^  xhibited 
by  the  devout  Koman  people,  that  the  evening  was  en- 
livened by  the  general  illumination  of  the  city,  particu- 
larly of  the  Vatican  and  the  Capitol — the  two  great 
centres  of  sacred  and  classical  Rome.  But  one  feature 
of  this  glorious  day  could  not  fail  to  strike  the  minds  of  all 
who  enjoyed  it.  For  several  days  previously,  and  down  to 
the  very  evening  before,  a  gloomy  atmosphere,  and  on  the 
vigil  itself  torrents  of  rain,  such  as  are  rare  even  in  Italy, 
poured  down  unceasingly ;  and  the  day  following  the 
function,  the  same  unfavorable  weather  returned — only 
during  the  day  itself  the  sky  was  serene  and  beautiful,  the 
sun  shone  forth  in  splendor,  the  crowds  of  citizens  and 
strangers  could  move  freely  and  cheerfully  through  the 
streets  to  the  Vatican  basilica  in  the  morning,  and  again 
in  the  evening,  to  fill  its  interior,  and  assist  at  the  sublime 
office  and  function  there  performed,  and  in  the  evening  to 
crowd  round  its  exterior,  and  gaze  with  admiration  at  the 
huge  structure  traced  in  lines  of  light  against  the  deep 
azure  sky,  and  then  breaking  into  a  mass  of  fire,  as  though 
a  new  and  brilliant  constellation  had  sprung  from  earth  to 
heaven. 

Such,  dearly  beloved  in  Christ,  was  the  great  festival 
which  has  drawn  from  the  very  ends  of  the  earth  so  many 
men  distinguished  for  their  virtues,  their  learning,  their 
dignity,  and  many  other  rare  gifts,  anxious  to  partake  in 
its  blessings  and  its  joys,  and  to  mark  their  lives  with  an 
epoch  which  after  ages  will  record  brightly  in  the  Church's 
annals.  If,  last  and  least  among  them,  and  disclaiming  all 
personal  title  to  be  enrolled  in  such  a  list,  your  Pastor  has 
undeservingly  taken  his  place  in  the  midst  of  these,  let 
any  honor  devolve  upon  the  See  and  the  flock,  whose 


OONCKPTION     OP    MARY. 

' —  1 1 


281 


homage  he  laid  at  the  feet  of  the  supreme  PontitF,  as  thpt 
of  an  humble  tributary,  and  a  docile  and  loving  family 
when  he  exercised  the  highest  privilege  confided  to  the' 
Apostolic  chair,  that  of  pronouncing  on  matters  of  faith. 
And  be  theirs  also  the  ample  blessings  which  the  Father 
of  the  Faithful  poured  out  upon  the  congregated  pastors 
and  the  sheep  of  Christ  committed  to  their  respective' 
cares. 

Did  we  not  fe^  to  weary  you,  we  would  proceed  fur- 
ther to  describe  the  great  festivity  of  the  Sunday  following, 
the  10th  of  this  month.    This  was  the  solemn  consecration 
of  the  Ostian  basilica,  dedicated  to  St.  Paul,  and  now  re- 
built, after  having  been  consumed  by  are  in  the  year  1823 
In  this  function  it  pleased  his  Holiness,  on  account  of  the 
immensity  of  the  building,  to  appoint  six  Cardinal  Arch- 
bishops in  different  countries,  to  assist  him  in  consecrating 
the  great  church  of  the  Apostle  of  Nations.    We  had  thug 
the  unmerited  honor  and  gratification  of  taking  an  active 
part  in  this  magnificent  ceremony,  which  was  assisted  by 
the  same  concourse  of  Prelates  as  attended  at  St.  Peter's  on 
the  preceding  Friday.    Their  names  will  all  be  engraven 
on  marble  tablets,  placed  on  the  walls  of  the  re-conse- 
crated basilica. 

Rejoice,  then,  dearly  beloved,  again  we  say— rejoice. 
Rejoice  in  the  Lord,  who  has  so  graciously  bestowed  on 
His  Church  so  signal  a  blessing,  whereby  the  piety  of  her 
children  has  been  wonderfully  excited,  and  their  love  for 
their  Mother  in  heaven  greatly  increased.  P^joice,  that 
to  her  fresh  glory  has  been  given,  and  a  new  crown,  the 
brightest  that  she  can  wear;  that  we  may  hope  for  new 
favors  and  more  abundant  graces  from  her  affectionate 
and  powerful  intercession.     Rejoice,  that  through  this  glo- 


232 


IMMAOULATR     CONCEPTION 


rious  event,  the  unity  of  the  Church,  the  peace  and  love 
that  reign  among  its  paNtom,  their  docility  to  their  Head, 
their  attachment  to  the  See  of  Peter,  and  the  piety  and 
learning  of  so  many  of  them  have  been  most  consolingly 
exhibited. 

And  though  absent  in  body,  yet  in  spirit  present  with 
you,  we  rejoice  with  you,  and  pray  to  God  that  from  this 
spiritual  joy  He  will  raise  more  solid  graces — fruit  of  the 
blessing  which  the  Holy  Father,  througlf  our  hands,  sends 
down  upon  you. 

Given  out  of  the  Flaminian  Gate  of  Rome,  and  ap- 
pointed to  be  read  in  all  the  churches  and  chapels  of  our 
Diocese,  on  the  Sunday  following  its  publication,  this  four- 
teenth day  of  December,  one  thousand  eight  hundred  and 

fifty-four. 

N.  Card.  Wiseman. 


:  fl 


FESTIVAL 

OF  THB 

IMMACULATE   CONCEPTION 

or  THK 

BLESSED   VIEGIN. 


A  GREAT  event,  which  all  future  ages  will  bless,  took 
place  in  the  basilica  of  the  Vatican,  on  the  morning  of  the 
8th  of  December,  1854.     The  Sovereign  PontiflP  of  the 
.athohc  Church,  in  accordance  with  the  ardent  desire  of 
the  bishops  and  the  faithful  committed  to  their  care,  has, 
at  length,  defined,  as  a  dogma  of  faith,  what  has  for  cen- 
turies been  the  pious  and  universal  belief  regarding  the 
Immaculate  Conception  of  the  Most  Blessed  Mary.     The 
morning  of  this  day,  although  on  the  preceding  evening 
the  ram  feU  heavily,  was  as  bright  and  serene  as  if  it 
were  a  beautiful  day  in  spring ;  and  Rome,  which,  in  con- 
sequence  of  its  boundless  devotion  to  Mary,  awaited  with 
more  anxiety  than  any  other  city  the  oracle  of  the  Vatican, 
was  in  motion  from  the  first  dawn  of  day,  and  on  all  sides 
manifested  its  joy.   The  citizens  of  aU  classes,  united  with 
an  extraordinary  concourse  of  strangers,  assembled  from 
all  parts,  directing  their  course  to  the  Vatican.     All  were 
eager  to  assist  at  the  solemn  ceremony,  and  hear  what 


234 


THE    IMMACULATE 


they  were  thenceforth  firmly  to  believe  regarding  the  Im- 
maculate Conception  of  the  Mother  of  God,  whom  the 
fathers  of  the  Church  call  a  prodigy  of  innocence,  purity, 
and  honor,  replenished  with  grace  and  glory,  and  whom 
the  pious  faithful  invoke  in  the  appropriate  prayers  of  the 
Church,  as  full  of  grace,  Queen  of  Angels  and  men,  dis- 
penser of  the  gifts  of  Heaven,  and  the  hope  and  succor  of 
all  in  the  midst  of  the  storms  and  commotions  of  life. 

About  half-past  eight,  all  the  Cardinals,  Archbishops, 
and  Bishops,  arrayed  in  their  pontifical  robes,  assembled, 
with  the  various  colleges  of  the  prelature,  at  the  Sistine 
chapel. 

When  the  Sovereign  Pontiff,  on  his  arrival  in  the 
chapel,  was  invested  with  the  pontifical  robes,  the  proces- 
sion put  itself  in  motion  to  descend  by  the  Scala  Regia 
into  the  basilica  of  the  Vatican.  In  the  first  rank  walked 
the  apostolic  preacher  and  the  confessor  of  the  pontifical 
household,  followed  by  the  procurators-general  of  the  reli- 
gious orders,  the  hussolanti,  chaplains  in  ordinary,  the 
pontifical  footmen,  and  the  assistant  chamberlains ;  then 
came  the  private  clerks  and  the  private  honorary  chap- 
lains, the  consistorial  councillors,  the  chamberlains  of 
honor,  and  the  pontifical  chanters.  Next  came  the  voters 
of  the  segnatora,  the  clerks  of  the  chamber,  the  auditors 
of  the  Rota,  and  the  master  of  the  holy  hospital ;  then 
came  the  cross,  borne  by  an  auditor  of  the  Rota,  in  the 
midst  of  seven  prelates  carrying  chandeliers  with  lighted 
tapers ;  behind  the  cross  walked  the  Latin  sub-deacon  and 
the  Greek  deacon  and  sub-deacon,  the  penitenciaries  of 
St.  Peter,  the  bishops,  archbishops,  and  cardinals.  Next 
came  His  Holiness,  under  the  canopy,  followed  by  the 
Roman  magistracy,  after  whom  came  the  vice-chamber- 


CONCEPTION    OF    MARY 


236 


lain  of  the  holy  Church,  the  two  cardinal  deacon's  assistants,' 
and  the  cardinal  deacon,  who  were  to  assist  the  Pontiff  in 
the  celebration  of  the  solemn  mass.  Afterwards  came  the 
dean  of  the  Rota,  the  auditor  of  the  chamber,  the  major- 
domo,  the  master  of  the  chamber,  the  regent  of  the  chan- 
cellerie,  and  the  procurator-apostolic. 

During  the  procession  the  Litanies  of  the  Saints  were 
chanted,  termmating  the  moment  the  Pontiff  entered  the 
basilica.    After  the  recitation  of  the  prescribed  prayers, 
the  Holy  Father  went  to  adore  the  most  holy  sacrament — 
thence,  accompanied  by  the  procession,  to  the  papal  altar, 
and  from  his  throne,  placed  at  the  epistle  side,  he  received 
the  homage  of  the  cardinals,  archbishops,  bishops,  and 
penitenciaries.     All  the  archbishops  present  at  the  cere- 
mony, and  who  were  not  yet  assistants  at  the  throne,  were 
declared  such  by  the  express  wish  of  the  Sovereign  Pon- 
tiff, and  from  that  moment  tho  twelve  oldest  archbishops 
placed  themselves  round  the  throne  during  the  remainder 
of  the  ceremony.  After  the  intoning  of  the  office  of  tierce 
the  Holy  Father  was  robed  in  his  vestments  for  the  ponti- 
fical mass,  having  for  assistant  bishops  his  Eminence  Car- 
dinal Mattei,  sub-dean  of  the  Sacred  College ;  for  deacon, 
serving  at  the  mass,  his  Eminence  Cardinal  Antonelli,  and 
for  sub-deacon,  Mogr.  Serafini,  auditor  of  the  Rota. 

After  the  gospel  chanted  successively  in  Latin  and 
Greek,  his  Eminence  Cardinal  Macchi,  in  quality  of  dean 
of  the  Sacred  College,  accompanied  by  the  deans,  arch- 
bishops, and  bishops  present  at  the  ceremony,  and  also  by 
the  archbishops  of  the  Greek  rite,  and  the  archbishops 
of  the  Armenian  rite,  presented  hunself  at  the  foot  of  the 
throne,  and  addressed  these  words  in  Latin  to  the  Sove- 
reign Pontiff: 


236 


THE    IMMACULATE 


"  The  Catholic  Church,  most  Holy  Father,  has  ardently 
desired  and  long  earnestly  entreated,  that  your  supreme 
and  infallible  judgment  may  give  a  decision  on  the  Imma- 
culate Conception  of  the  Most  Blessed  Virgin  Mary  Mo- 
ther of  God,  which  will  be  to  her  an  increase  of  praise, 
glory,  and  veneration.  In  the  name  of  the  Sacred  Col- 
lege of  Cardinals,  of  the  bishops  of  the  Catholic  world, 
and  of  all  the  faithful,  we  request  humbly  and  earnestly 
that  the  universal  wishes  of  the  Church  be  fulfilled  in  this 
solemnity  of  the  Conception  of  the  Most  Blessed  Virgin. 

"  Therefore,  whilst  the  august  sacrifice  of  the  altar  is 
offered  up  in  this  temple,  consecrated  to  the  Prince  of  the 
Apostles,  and  in  the  midst  of  this  solemn  assemblage  of 
the  Sacred  College,  and  of  the  bishops  and  the  people, 
deign,  most  Holy  Father,  to  raise  your  apostolic  voice, 
and  pronounce  that  dogmatic  decree  of  the  Immaculate 
Conception  of  Mary,  which  will  be  a  cause  of  joy  in  heaven 
and  of  the  most  lively  jubilation  on  earth." 

To  these  words  the  Pontiff  replied  that  he  received 
with  pleasure  the  prayer  of  the  Sacred  College,  the  epis- 
copacy, and  the  faithful,  but  that,  before  granting  it,  it  was 
necessary  to  invoke  the  assistance  of  the  Holy  Ghost. 
Immediately  the  Veni  Creator  was  intoned,  and  the  ex- 
temporized chant  of  this  hymn  was  executed,  not  only  by 
the  chanters  of  the  Papal  chapel,  but  by  all  the  people 
assembled.  Animated  with  the  most  ardent  faith  and  love 
towards  Her  whom  all  nations  call  blessed,  each  implored 
the  light  of  heaven  on  the  Sovereign  Pontiff,  prepared  to 
deliver  from  the  Chair  of  Peter  a  decision  which  was  about 
to  make  instantly  bow  with  respect  the  forehead  of  every 
faithful  Catholic  throughout  the  earth,  whatever  the  diver- 
sities of  language,  legislation,  manners,  or  climates. 


CONCEPTION    OF    MARY. 


237 


After  the  chanting  of  the  hymn,  His  Holiness,  in  the 
midst  of  a  profound  silence,  read  the  decree  in  a  loud  voice, 
and  with  so  much  emotion  that  the  reading  was  frequently 
cuspended  for  some  moments ;  and  every  one  who  assisted 
at  this  great  act  partook  of  the  emotion  of  the  Pontiff.  In 
this  decree  the  Sovereign  Pontiff  has  solemnly  defined, 

That  it  is  a  dogma  of  faith  that  the  blessed 
Virgin  Mary,  from  the  first  instant  of  her  con- 
ception, BY  A  PRIVILEGE  AND  SPECIAL  GRACE  OF  GOD, 
IN  VIRTUE  OF  THE  MERITS  OF  JeSDS  ChRIST,  SaVIOUR 
OF  MANKIND,  WAS  PRESERVED  INTACT  FROM  EVERY 
STAIN  OF  ORIGINAL  SIN. 

Such  is  the  solemn  dogmatic  definition  for  which  the 
holy  Apostolic  See  had  been  so  urgently  implored,  and 
had  consulted  the  episcopacy  of  the  whole  Catholic  world 
—the  solemn  definition  which  so  many  bishops  assembled 
to  hear  with  joy,  and  will  announce  to  their  people  on 
returning  to  their  respective  dioceses. 

After  the  reading  of  the  decree  the  Cardinal  Dean  re- 
turned to  the  foot  of  the  throne,  thanking  the  Holy  Father 
for  having,  by  his  apostolic  authority,  defined  the  dogma 
of  the  Immaculate  Conception,  and  praying  him  to  publish 
the  Bull  relative  to  this  dogmatic  definition.     The  apos- 
tolic protonotaries  then  presented  themselves,  and  the  . 
promoter  of  the  faith,  Mgr.  Frattini,  in  quality  of  consis-  ' 
torial  counsellor,  urged  that  the  preparation  of  the  process 
verbal  of  this  solemn  act  should  be  pT-oceeded  with.     His 
Holiness  gave  his  consent,  and  the  dean  of  the  protono- 
taries announced  that  it  should  be  done.     Meanwhile  the 
cannon  of  the  Castle  of  St.  Angelo  proclaimed  to  all  the 
city  the  promulgation  of  the  decree.     The  bells  in  every 
tower  in  Rome  pealed  joyously,  and  the  inhabitants,  to 

11 


238 


THE      IMMACULATE 


manifest  their  happiness,  ornamented  their  windows  and 
balconies  with  tapestry  and  hangings. 

After  the  mass,  at  which,  in  reserved  tribunes,  assisted 
her  Royal  Highness  the  Princess  of  Saxony,  the  corps  di- 
plomatique, and  the  oflBcers  of  the  French  army  of  occu- 
pation, and  in  a  place  prepared  for  their  accommodation 
the  special  counsellors  extraordinary  of  the  Immaculate 
Conception,  with,  finally,  a  multitude  such  as  for  many 
years  had  not  been  seen  in  this  the  greatest  temple  in  the 
universe,  the  Te  Deum  was  chanted  in  thanksgiving.  The 
Sovereign  Pontiff,  accompanied  by  the  voices  of  the  car- 
dinals, archbishops  and  bishops,  chanted  a  verse,  to  which 
the  people  replied  by  the  following  one.  The  emotion 
was  universal. 

The  Holy  Father,  borne  on  the  sedia  gestatoria,  after- 
wards repaired  in  procession  to  the  chapel  of  Sixtus  IV, 
commonly  called  the  chapel  of  the  Most  Reverend  Chap- 
ter of  the  Vatican,  and  there  solemnly  crowned  the  image 
of  the  Virgin  representing  the  Conception,  the  crown 
being  of  gold  enriched  with  precious  stones.  His  Holi- 
ness afterwards  proceeded  to  the  chapel  called  Delia  Pieta 
to  unrobe,  and  there  received  the  thanks  of  the  Very  Rev. 
Father  General  of  the  Friars  Minors  Observatores,  and 
of  the  reformed  Friars  Minors,  for  having  defined  on  the 
question  of  the  Conception  of  the  Blessed  Virgin,  the  doc- 
trine which  the  Franciscan  Fathers  had  always  taught. 
His  Holiness  then  returned  to  his  own  apartments. 

On  the  evening  of  the  day  of  this  glorious  solemnity 
Rome  presented  a  magnificent  spectacle.  Every  house, 
from  the  palace  of  the  great  lord  to  the  humblest  abode 
of  the  poor,  shone  with  light.  The  municipality  had 
caused  the  dome  of  St.  Peter's  and  the  Palace  of  the 


CONCEPT  ION    OF    MARY 


239 


Capitol  to  be  illuminated,  where  two  orchestras  also  per- 
formed, to  a  late  hour,  select  pieces  of  music  to  applauding 
crowds.  Through  the  care  of  the  magistrates  there  was 
also,  in  honor  of  the  Immaculate  Conception,  in  the  hall 
of  the  Conservatore,  an  academic  reunion,  in  which  his 
Eminence  Cardinal  Wiseman  pronounced  an  eloquent  dis- 
course in  presence  of  a  numerous  concourse  of  cardinals, 
bishops,  prelates,  and  other  distinguished  personages. 

Rome  on  this  solemn  day  has  shown  in  the  most  brilliant 
manner  its  devotion  for  the  Most  Hoi}*  Virgin,  and  the 
bishops,  in  returning  to  their  dioceses  and  announcing  to 
their  flocks  what  they  have  heard  from  the  oracle  of  the 
Vatican,  will  also  be  able  to  bear  witness  to  the  honor 
rendered  to  the  Blessed  Virgin  in  the  capital  of  the  Catho- 
lic world,  and  whether  Rome  has  on  this  occasion  been 
behind  Ephesus.  The  history  of  the  Church  will  rank 
amongst  the  most  memorable  of  its  days,  the  8th  of  De- 
cember, 1854,  on  which  the  august  Mother  of  the  Saviour 
of  the  World  received  a  new  triumph  from  the  chair  of 
truth. 


FROM  THE  UNIVER8. 


On  the  21  St  of  June,  in  the  year  431,  the  whole  city  of 
Ephesus  was  in  commotion  and  feverish  with  anxiety. 
Upwards  of  two  hundred  Bishops,  presided  over  by  the 
great  St.  Cjiil  of  Alexandria,  Legate  of  the  Sovereign 
Roman  Pontiff,  were  assembled  in  the  Church  of  St.  Mary. 
The  object  of  that  solemn  assembly  was  to  examine  and  to 
condemn  the  errors  taught  by  Nestorius,  and  in  particular 
his  belief  on  the  subject  of  the  maternity  of  the  Holy  Vir- 
gin, to  whom  he  refused  the  title  of  Mother  of  God.    That 


240 


THE    IMMACULATE 


error  wounded  the  lieartH  of  the  Christian  people  to  whom 
the  title  denied  was  particularly  dear,  and  therefore  the 
inhabitants  of  Ephesus  collected  around  that  episcopal 
assembly,  impatiently  awaiting  the  result  of  its  delibera- 
tions. The  session  lasted  from  the  morning  until  sunset ; 
but  nothing  could  weary  the  pious  anxiety  of  the  Faithful. 
Some  in  the  sanctuary  of  their  families  prayed  with  fer- 
vor that  the  heresiarch  Nestorius  might  be  condemned, 
and  that  Mary  might  be  preserved  in  the  title  of  the 
Mother  of  God ;  others  surrounded  the  church  in  which 
the  Bishops  were  assembled  awaiting  the  rising  of  the 
assembly  to  know  the  sooner  what  they  should  have  pro- 
nounced. 

At  last  the  meeting  concluded,  and  when  the  people 
knew  that  the  council  had  decided  that  Mary  must  be 
called  Mother  of  God,  and  pronounced  anathema  against 
whoever  would  think  otherwise,  all  the  people  sent  forth 
an  immense  acclamation  of  joy.  That  was  a  spectacle 
full  of  emotion ;  sadness  gave  place  immediately  to  the 
most  lively  joy.  The  whole  city  was  spontaneously  illu- 
minated and  embellished  with  its  holiday  ornaments ;  fires 
were  kindled  in  the  public  squares,  and  the  Bishops  were 
re-conducted  to  their  residences  by  a  multitude  intoxi- 
cated with  happiness,  who  carried  lighted  torches  and  scat- 
tered perfumes  and  flowers  in  the  steps  of  the  Fathers  of 
the  council.  This  was  the  prodigy  which  the  faith  of  the 
Christian  people  and  their  love  for  Mary  produced  in  a 
great  city  in  the  fifth  century. 

Rome  has  just  witnessed  a  spectacle  which  yields  in 
nothing  to  that  which  we  have  just  recalled.  The  nine- 
teenth century  has  produced  a  festival  which  does  no  less 
honor  to  the  faith  of  its  children  and  their  devotion  for 


CONCEPTION    OF    MARY. 


241 


the  Queen  of  Heaven.    The  number  of  Bishops  assembled 
in  Rome  on  the  8th  of  December,  1854,  was  the  same  as 
at  Ephesus.     The  object  of  their  meeting  was  also  the 
proclamation  of  one  of  the  most  glorious  privileges  of 
Mary,  of  that  which  is  the  foundation  of  all  the  others, 
and  without  which  the  title  even  of  Mother  of  God  might 
not,  without  doubt,  have  been  conferred  on  her  by  the 
Most  High.    How  could  God  have  chosen  for  His  Mother 
a  creature  who  might  have  been  for  a  single  instant  the 
subject  of  Satan  and  a  daughter  of  sin  ?    Not  less  dear  to 
the  Christian  people  is  the  title,  the  possession  of  which 
has  just  been  assured  to  the  Queen  of  Virgins,  and  which 
has  been  from  the  very  cradle  of  the  Church,  the  object  of 
universal  belief,  and  every  age  had  sighed  for  the  oracle 
which  would  proclaim  it  the  irrefragable  truth.     As  at 
Ephesus,  all  the  Christian  people  were  in  expectation  and 
anxiety  demanding  of  God  that  its  wishes  might  be  heard, 
and  that  Mary  might  be  proclaimed  without  spot  or  stain, 
immaculate  in  her  conception.    But,  more  happy  than  the 
Pope  Saint  Celestine,  Pius  IX  could  preside  himself  over 
the  assembly  of  his  brethren  the  Cardinals,  Patriarchs, 
Archbishops,  and  Bishops  of  all  the  earth.    He  had  not  to 
strike  one  of  his  brethren  in  the  Episcopacy,  and  the 
haughty  Nestorius  had  no  emulator  in  the  august  assem- 
bly of  Rome.     The  glory  of  Mary  had  not  to  be  defended 
against  any  individual,  and  in  this  brilliant  victory  gained 
by  the  Queen  of  Heaven,  impiety  only  has  been  van- 
quished; Hell  alone  has  trembled;  the  entire  Church  has 
applauded,  and  the  dogma  proclaimed  on  the  8th  of  De- 
cember, in  the  basilica  of  the  Prince  of  the  Apostles,  by 
the  Vicar  of  Jesus  Christ,  was  proclaimed  beforehand  by 
the  voice  of  all  the  Bishops,  and  by  the  ai'dent  prayers 


242 


THE    IMMACULATE 


and  supplications  of  all  the  faithful  children  of  the  univer- 
sal Church. 

Let  us  describe,  then,  as  far  as  the  thing  is  possible,  a 
festival  that  so  many  saints  have  desired,  that  so  many 
ages  have  aspired  to  behold,  that  so  many  Pontiffs  have 
desired  to  give  to  the  Church,  and  that  the  Lord  in  His 
infinite  Mercy  had  willed  to  reserve  to  our  unhappy  times 
as  their  hope  and  their  resource.  The  festival  of  Rome  is 
the  festival  of  the  entire  world ;  it  is  presided  over  by  the 
august  head  of  the  Church.  Two  hundred  Bishops  come 
from  all  corners  of  the  world,  from  the  far-off  regions  of 
China,  the  deserts  of  America,  from  the  most  distant 
islands  of  the  ocean,  to  the  court  of  the  Vicar  of  Jesus 
Christ,  and  encircle  him  as  by  a  brilliant  crown ;  two  or 
three  hundred  Prelates,  of  all  ranks,  of  all  titles,  of  all 
costumes,  serve  as  his  retinue  of  honor.  Oh,  how  beauti- 
ful it  is  to  see  that  magnificent,  that  incomparable  proces- 
sion descending  the  grand  stairs  of  Constantine!  What 
variety,  what  richness  in  the  sacred  ornaments !  Six  Car- 
dinal Bishops,  thirty-seven  Cardinal  Priests,  eleven  Car- 
dinal Deacons,  a  Patriarch  of  the  East,  forty-two  Arch- 
bishops, a  hundred  Bishops  of  all  rites,  of  every  country 
in  the  world,  marching  in  two  majestic  files,  invested  in 
cope  and  mitre.  The  Vicar  of  Jesus  Christ  followed  them 
in  all  the  splendor  of  his  sacred  Pontifical  ornaments! 
The  chant  of  the  Litany  commenced  in  the  Sistine 
Chapel,  and  was  continued  through  the  royal  hall,  the 
stairs  of  Constantine,  the  peristyle,  and  the  grand  nave  of 
the  basilica.  An  immense  concourse  crowded  to  see  the 
procession  of  the  Pastors  of  the  Church,  and  to  receive 
the  benediction  of  its  Supreme  Chief,  who  advanced  pray- 
ing with  pious  recollection,  a  holy  joy  playing  on  his  lips 


CONCEPTION    OF    MARY. 


243 


and  in  his  eyes.     Arrived  in  front  of  the  Chapel  of  the 
Holy  Sacrament,  the  procession  halted,  and,  after  adoring 
God  concealed  in  the  tabernacle,  the  Pope  finished  the 
chanting  of  the  Litany  by  the  consecrated  prayer ;  then 
the  retinue  recommenced  its  procession  towards  the  Altar 
of  the  Confession,  all  resplendent  with  tiaras  and  precious 
mitres,  with  the  cross  and  candlesticks  of  gold,  with  reli- 
quaries, flowers  and  lights.     It  passed  before  the  ancient 
statue  of  the  first  Pope,  of  him  who  received  from  Jesus 
Christ  himself  the  government  of  the  holy  Church,  of 
Peter,  the  fisherman  of  Galilee,  become  the  Sovereign 
Pontiiar,  the  Vicar  of  Jesus  Christ,  the  head  of  the  univer- 
sal Church;  and  that  first  Pope  whose  head  wore  the 
triple  crown,  whose  shoulders  bore  the  cope  of  gold,  and 
who  held  on  his  finger  the  Fisherman's  ring,  seemed  to 
salute  his  259th  successor.  Pope  Pius  IX,  gloriously  reign- 
ing, the  heir  of  his  authority  and  of  his  virtues.     The 
College  of  the  Holy  Apostles  found  itself  again,  and  recog- 
nized itself  in  the  two  hundred  Bishops  who  followed  their 
Supreme  Pastor,  and  the  Clergy,  and  the  Faithful,  who 
filled  the  immense  basilica,  are  the  faithful  type  of  the 
primitive  Church.     It  was  thus  that  in  Jerusalem  the 
Apostles   assembled  together,  under  the  presidency  of 
Peter,  and  the  Holy  Ghost  was  in  the  midst  of  them. 

When  the  Sovereign  Pontiff  was  seated  upon  his  throne, 
the  Cardinals,  the  Archbishops,  the  Bishops,  and  the  pre- 
lates went  in  turn  to  render  obedience  to  him  and  kiss  his 
sacred  foot  or  his  hand,  on  which  sparkled  the  Pastoral 
ring.  It  was  the  entire  Church  which  venerated  her 
august  Chief,  he  from  whom  flows  all  spiritual  jurisdiction 
and  authority,  he  who  sits  in  the  chair  of  Peter,  and  who 
feeds  both  Pastors  and  sheep.    China  sent  him  one  of  her 


244 


THE    IMMACULATE 


Vicars-Apostolic;  America  several  of  her  Archbisbopa 
aiid   Bishops;  the  isles  lost  in  farthermost  oceans  had 
their  representatives  there.     Europe  dei)uted  thither  the 
greatest  part  of  her  Pastors.     Rome  counted  there  sixty 
Bishops,  of  whom  thirty  are  Princes  of  the  Church;  the 
Pontifical   States,  France,  Austria,  Spain,  the  two  Sici- 
lies, Piedmont,  Belgium,  Bavaria,  all  the  Catholic  powers 
were  there  blended  in  the  same  respect  and  in  the  same 
love.     Lutheran  England,  Evangelical  Prussia,  Calvinis- 
tic  Holland  sent  the  chiefs  of  their  young  Hierarchies 
thither.     Empires,  kingdoms,  republics  there  gave  each 
other  the  hand  in  unity;  and  when  these  two  hundred 
Bishops  had  taken  their  seats,  having  behind  them  an 
infinite  number  of  inferior  Prelates,  of  Generals  of  Orders, 
of  Priests,  of  Religious,  and  of  Faithful,  and  at  their  head 
the  Sovereign  Roman  Pontiff,  could  we  not  say  that  the 
Universal  Church  was  present  ?     What  did  it  want?     A 
Bishop  of  Russia.     The  entire  world  was  there  to  cele- 
brate the  triumph  of  the  Queen  of  Heaven.     The  empire 
of  the  Autocrat,  of  him  who  pretends  par  excellence  to  the 
title  of  "  Orthodox,"  is  the  only  one  which  has  no  Bishop 
in  that  assembly,  gathered  from  the  four  corners  of  the 
world,  and  formed  of  all  the  Catholic  rites.     Let  us  hope 
that  she  of  whom  Scripture  chants  that  she  is  strong  and 
"  terrible  as  an  army  in  battle  array,"  will  remember  this 
in  the  days  of  the  great  combats. 

The  chanting  of  the  Tierce  is  terminated ;  the  Obe- 
dience is  finished  ;  and,  if  a\  e  may  presume  to  employ  this 
term,  the  assembly  has  assumed  that  aspect  that  we  ad- 
mire in  the  old  paintings  and  engravings  in  which  the 
Council  of  Trent  and  the  other  great  assizes  of  the  Holy 
Catholic  Church  are  represented,  but  with  that  additional 


CONCEPTION     OF     MAKT. 


245 


majesty  and  that  grander  character  that  the  presence  of 
the  auj,'ust  and  Supreme  Pastor  imprints  u[)on  it.  The 
Holy  Sacrifice  is  about  to  commence,  and  the  IliHi  Priest 
of  the  Universal  Law  advances  towards  the  altar  to  immo- 
late the  Adorable  Victim.  We  do  not  wish  to  describe 
the  beauty  of  the  ceremonies,  the  harmonious  nicl(,dy  of 
the  chants  consccratod  by  ages,  and  the  rites  so  grand,  so 
splendid,  \\hich  invest  the  holy  function  celebrat'  1  by  the 
Supreme  Pontiff;  this  picture  would  carry  us  too  far,  and 
we  must  hast(3n  to  arrive  at  the  solemn  moment,  to  the 
reading  of  the  Decree,  in  honor  of  which  all  this  pomp  is 
displayed,  all  these  Bishops  have  come  fi-om  afar,  and 
which  must  assure  to  Mary  the  most  glorious  of  her  priv- 
ileges, and  the  purest  of  her  Mysteries. 

The  Gospel  has  been  chanted  in  the  two  languages 
consecrated  by  the  Holy  Liturgy,  and  in  the  (wo  rhvji 
prescribed  for  the  Papal  Mass.  It  is  the  moment  so  im- 
patiently expected,  the  hour  marked  from  all  eternity  in 
the  decrees  of  the  mercy  of  the  Most  High  ;  all  eyes  are 
turned  towards  the  throne  of  the  Supreme  Pontiff';  a 
solemn  silence  reigns  in  the  immense  assembly;  every 
heart  is  elevated  towards  Heaven.  The  Universal  Church 
deputes  to  the  throne  of  the  Vicar  of  Jesus  Christ  five  of 
her  Pastors  to  beg  of  him  to  satisfy  at  last  the  devotion 
of  the  Christian  people,  and  to  define  that  the  belief  in  the 
Immaculate  Conception  of  Mary  is  an  article  of  Catholic 
faith.  His  Eminence  the  Cardinal  Dean  of  the  Sacred 
College,  accompanied  by  the  Patriarch  of  Alexandria,  the 
Greek  Archbishop  and  Bishop,  is  charged  to  bear  to  the 
Pontifical  throne  the  expression  of  the  wish  of  the  Chni-ch, 
and  to  address  to  him  her  urgent  prayers.  The  Vicar  of 
Jesus  Christ  hearkens  to  a  supplication  so  agreeable  to  his 


2i6 


THE    IldHAOULATS 


heart,  so  conformable  to  the  wish  of  his  own  piety,  and  he 
dechircs  that  lie  winhefl  once  more  to  invoke  the  lights  of 
the  Holy  Ghost,  and  to  conjiult  the  Divine  will.  He  kneels 
down  without  leaving  \m  throne ;  all  the  Church  pros- 
trates itself  with  him,  and  he  intones  the  Vent  Creator^ 
the  singing  of  which  in  continued  by  the  Clergy  and  by 
the  immense  concourao  of  the  Faithful.  In  the  vast 
basilica  an  unanimous  and  ardent  prayer  issues  from 
every  lip,  and  an  all-powerful  supplication  ascends  towards 
the  throne  of  (iod.  The  hymn  concluded,  the  Vicar  of 
Christ  arose  and  chanted  the  prayers ;  then,  in  presence 
of  all  the  Catholic  Church  represented  by  fifty -four  Car- 
dinals, by  one  Patriarch,  by  forty-two  Archbishops,  and  by 
one  hundred  Bishops,  by  two  or  three  hundred  inferior 
Prelates,  by  many  thousands  of  Priests  and  of  Religious 
of  all  rites,  from  all  countries,  of  all  orders,  and  of  all 
costumes,  and  at  least  fifty  thousand  Faithful  of  all  condi- 
tions and  of  all  countries  ;  with  the  mitre  on  his  head,  and 
in  the  attitude  of  the  Supreme  Doctor  charged  with  in- 
terpreting the  sentences  and  the  traditions,  and  with  pro- 
nouncing the  oracles  of  the  Faith,  he  commenced  the 
reading  of  the  Decree  in  that  voice  grave  and  sonorous, 
sweet  and  majestic,  which  gives  to  his  words  an  indefina- 
ble charm.  After  the  invocation  of  the  Most  Holy  Trinity, 
of  the  Apostles  Peter  and  Paul,  to  the  moment  in  which 
he  reached  the  passage  concerning  the  Immaculate  Con- 
ception, his  voice  softened,  tears  mounted  to  his  eyes,  and 
when  he  pronounced  the  sacramental  words  dejimmus, 
decretimus  et  conjirmamus,  his  emotion,  his  tears  inter- 
rupted him,  and  he  is  obliged  to  stop  to  wipe  away  the 
tears  which  stream  from  his  eyes;  yet  we  see  that  he 
makes  a  supreme  eflfort  to  control  his  emotion,  and  he 


CONCEPTION     OF    MARY. 


247 


then  reatimes  the  reading  with  that  firm  and  authoritatiTO 
voice  wliich  hecomes  the  Judge  of  the  Faith.  His  heart 
mounts  to  his  lips,  and  we  know  not  whether  he  preaches 
or  reads,  so  animated  is  his  voice,  so  full  of  emotion ;  and 
we  feel  that  the  Father  of  Christendom,  the  devoted  Son 
of  Mary,  the  Supreme  Pastor  of  the  Church,  and  the  in- 
fallible Judge  of  the  Faith,  speak  together;  or,  rather, 
that  it  is  the  Divine  Spirit  which  speaks  by  his  mouth, 
and  which  mingles  with  the  oracles  of  the  doctor  of  the 
truth  the  sentiments  of  a  heart  tenderly  devoted  to  Mary. 
His  emotion  recommenced  when,  after  having  declared 
that  the  belief  in  the  Immaculate  Conception  has  been 
from  all  time  the  belief  of  the  Catholic  Church,  that  con- 
sequently it  must  be  professed  by  all  her  children,  and 
after  establishing  the  penalties  they  incur  who  will  be 
sufficiently  rash  to  contradict  it,  he  came  again  to  speak 
of  the  graces  for  which  he  acknowledged  himself  indebted 
to  the  Most  Holy  Mother  of  God,  of  the  hopes  that  he 
founds  upon  her  protection  for  the  assuaging  of  the  evils 
of  society  and  of  the  Church,  and  of  the  happiness  that  he 
experiences  in  advancing  the  glory  of  Her  whom  he  has 
always  loved  so  much,  and  from  whom  emanate  all  the 
gifts  and  graces  from  on  High. 

But  to  what  purpose  prolong  an  analysis  made  upon 
recollections  which  cannot  be  perfect  or  faithful,  and 
which,  moreover,  will  be  useless,  for  we  shall  soon  receive 
the  text  of  the  Decree ;  but  we  cannot  but  admire  the 
manner,  strong  and  sweet  at  the  same  time,  with  which 
the  Vicar  of  Jesus  Christ  has  proclaimed  the  infallible 
oracle  which  places  securely  upon  the  forehead  of  our 
great  Queen  and  Mistress  the  glorious  diadem  of  an  Im 
maculate  Conception!     Oh!  how  beautiful  it  was  to  see 


248 


THE    IMMACULATE 


Pius  IX  shedding  tears  of  tenderness  in  crowning  his 
beloved  Mother!  O  precious  tears,  which  the  Angels 
have  gathered,  and  which  will  sparkle  like  diamonds  upon 
the  crown  that  the  Queen  of  Angels  reserves  for  the  Pon- 
tiif  who  has  given  her  a  glory  so  magnificent !  How  beau- 
tiful were  those  Cardinals,  Archbishops,  and  Bishops, 
listening  with  love  to  the  Decree  which  proclaimed  the 
greatness  of  Mary,  gathering  with  respect  the  words 
which  fell  from  the  lips  of  the  Supreme  Pontiff,  and 
which  they  will  go  to  repeat  throughout  the  universe,  to 
the  infidels  of  China,  to  the  savages  of  America,  and  to 
the  far  distant  isles  of  Polynesia,  in  every  language,  in 
every  empire,  in  ev^ry  quarter  of  the  habitable  world ! 
O  august  senate  of  the  Catholic  Church,  may  you  be 
blessed  for  assisting  at  so  beautiful  a  festival!  May  the 
fatigues  of  your  long  voyages,  of  your  long  travels,  be 
superabundantly  recompensed  by  the  splendor  added  on 
this  day  to  the  diadem  of  the  Queen  of  the  Church !  May 
they  be  happy,  your  faithful  people,  when  they  gather 
from  your  lips  the  words  which  you  have  gathered  your- 
selves from  the  infallible  lips  of  the  Sovereign  Pastor, 
and  that  you  say  to  them:  "We  were  there,  we  have 
seen,  we  have  heard !  That  crown  which  glitters  on  the 
brow  of  our  Mother  and  thine  we  have  helped  to  place 
there !"  How  beautiful  it  was  to  see  all  those  Clergy  of 
the  inferior  ranks  of  the  Hierarchy,  uniting  themselves 
with  the  Bishops  to  hail  the  decree,  and  prepare  them- 
selves to  go  to  proclaim  it  in  the  most  remote  places,  in 
the  most  distant  missions,  in  the  pulpits  of  the  greatest 
cities  and  the  most  humble  hamlets !  And  you.  Faithful 
of  all  ranks,  of  every  sex  and  condition,  who  filled  the 
immense  church  of  the  Prince  of  Apostles,  have  you  ever 


CONCEPTION     OF    MART. 


249 


Been  a  higher  expression  of  Catholic  unity  ?  Oh !  but  it 
was  beautiful !  but  it  was  agreeable  to  the  Lord,  that  innu- 
merable assembly,  in  which  all  hearts  throbbed  like  one 
for  love  of  Mary,  in  which  only  one  mouth  was  opened  as 
it  were,  although  all  spoke,  first  to  beg  light  from  the  Holy 
Ghost  in  unison  with  the  Holy  Father,  the  Bishops,  and 
the  Clergy,  afterwards  to  thank  God  and  salute  Mary 
crowned  with  the  diadem  of  the  Immaculate  Conception ; 
for  in  that  consists  one  of  the  characteristics  the  most  touch- 
ing and  the  most  catholic  of  this  admirable  fete  !  Scarcely 
issued  from  the  lips  of  the  Vicar  of  Christ,  the  invoca- 
tion of  the  Spirit  of  light  and  of  love  is  foun  '  upon  all  lips, 
and  one  might  have  said  that  only  a  single  voice,  a  voice 
composed  of  fifty  thousand  voices,  mounted  to  Heaven. 
So  the  "Te  Deum"  was  no  sooner  intoned  by  the  Supreme 
Pontiff  than  it  rose  throughout  the  entire  basilica,  and  it 
was  a  hymn  boundless  in  thanks  and  gratitude,  an  immense, 
a  universal  acclamation  of  the  glorious  privilege  of  Mary. 
A  prayer,  ardent  and  unanimous,  which  the  salvos  of  the 
artillery  and  the  pealing  of  the  bells  of  the  city  carried  to 
Heaven,  and  deposited  at  the  feet  of  the  Immaculate 
Virgin. 

But  that  brilliant  crown,  which  the  word  of  the  Vicar 
of  Jesus  Christ  had  just  placed  upon  the  blessed  head  of 
our  Queen  and  our  Mistress,  shall  it  not  have  a  material 
sign  which  will  symbolize  it,  and  transmit  the  memory  of 
it  to  future  generations  ?  Pius  IX  thinks  so.  A  crown 
of  the  finest  gold,  enriched  with  the  most  precious  stones, 
is  prepared  to  decorate  the  head  of  the  Immaculate  Virgin, 
which  the  mosaic  art  has  represented,  in  ceternum,  above 
the  high  altar  of  the  Chapel  of  the  Canons.  After  the 
"  Te  Deum"  this  splendid  diadem  is  blessed  by  the  Pope 


260 


THE    IMMACULATE 


on  the  same  altar  of  the  Confession,  and  the  Sovereign 
Pontiff,  preceded  by  his  magnificent  and  imposing  train, 
goes  processionally  to  carry  to  the  venerated  Madonna 
the  diadem  prepared  by  the  signal  piety  of  the  Chapter 
of  St.  Piter's.  With  his  sacred  hands  he  deposited  the 
preciou'i  crown  upon  the  brow  of  the  august  Sovereign  of 
Heaven  and  earth,  of  the  glorious  Queen  of  the  Church ; 
in  presence  of  the  whole  court  of  the  Church  Militant,  m 
presence,  too,  of  the  whole  court  of  the  Church  Triumph- 
ant ;  for  it  is  not  permitted  to  doubt  that  the  Angels  as- 
sisted at  that  fete  in  which  she  whom  they  had  eighteen 
centuries  and  a  half  since  saluted  with  these  words :  Ave 
Maria,  gratia  plena,  is  to-day  saluted  by  those  other  words: 
Ave  Maria,  sine  labe  originali  coneepta  !  a  double  saluta- 
tion which  is  only  one,  for  the  last  is  the  development,  the 
completion  of  the  first.  Reign,  then,  for  ever,  O  glorious 
Princess !  O  most  beloved  Mother !  crowned  doubly  in 
Heaven  by  thy  Son,  who  is  God,  on  the  earth  by  the  Vicar 
of  thy  Son,  who  is  the  Pope  Pius  IX,  by  the  Universal 
Church,  and  by  all  the  Christian  people  ! 

We  might  now  leave  the  basilica  of  St.  Peter's,  where 
the  ceremony  has  been  concluded,  so  to  say,  in  transmit- 
ting to  posterity  a  visible  sign  which  will  not  perish ;  but 
it  is  necessary  before  doing  so  to  point  out  two  or  three 
incidents  which  have  singularly  affected  the  few  persons 
who  witnessed  them.  Do  you  see  that  sedan  chair  which, 
at  half-past  eight  o'clock,  is  carried  towards  the  confession 
by  the  servants  of  the  Holy  Father  in  their  red  and  bril- 
liant livery?  They  walk  with  precaution  and  respect; 
they  are  conducting  to  the/e^e  a  holy  and  learned  Bishop, 
invited  by  the  Holy  Father,  seized  on  the  voyage  by 
sickness,  and  who  wished  to  brave  the  fatigues  of  a  loDg 


CONCEPTION    OF    MABY, 


251 


road,  and  the  dangers  of  an  agitated  sea,  and  whom  the 
tempests,  even  the  approach  of  death,  could  not  deter  from 
repairing  to  Rome  to  place  his  gem  in  the  diadem  of  the 
Queen  of  Heaven,  to  hear  the  dogma  proclaimed  which  he 
had  called  for  with  his  ardent  wishes,  his  fervent  prayers, 
and  by  his  votes  as  Doctor  and  as  Bishop.  He  heard 
proceeding  from  the  infallible  mouth  of  Peter,  speaking 
by  Pius  IX,  that  desired  oracle,  and  he  withdrew  then 
content  and  joyful ;  he  can  now  die ;  he  has  seen  the  tri- 
umph of  his  beloved.  Mother  on  the  earth ;  he  also  has 
gained  his  battle — he  has  not  been  deficient  in  a  courage 
not  less  heroic  than  that  of  the  general  whom  the  whole 
world  lately  hailed  with  its  eulogiums  and  its  regrets.  On 
issuing  from  the  church,  one  of  his  parishioners  met  him 
and  expressed  his  joy  at  seeing  him.  "  And  I,  too,"  re- 
plied the  pious  and  meek  Prelate,  "  am  content.  I  have 
seen  that  which  I  so  much  desired.  I  have  come  to  die 
here."  "  Oh,  no,  my  Lord,"  replied  the  other,  "  the'Holy 
Virgin  will  cure  you !"  "  If  Mary  conceived  without  sin 
will  cure  me,  I  shall  return  to  my  diocese  to  proclaim 
there  her  power  and  her  goodness ;  but  I  can  die  better 
here ;  it  will  not  be  bad  to  die  here." 

That  Bishop  of  the  old  times  was  a  French  Bishop— 
the  holy  and  courageous  Bishop  of  Mans — who  preferred 
to  expose  himself  to  the  danger  of  dying  on  the  sea  or  on 
a  road  of  France  or  Italy,  rather  than  to  fail  at  the  call 
of  the  Sovereign  Pontiff  to  be  present  at  the  meeting 
given  by  the  Holy  Virgin  herself.  And  we  see  here  how 
our  Bishops  know  how  to  love  Mary,  and  what  they  can 
do  and  suffer  for  her  glory. 

And  that  venerable  old  man,  all  robed  in  white,  who 
walks  supported  by  two  persons,  and  goes  to  sit  down  in 


252 


THE    IMMAOTTLATB 


the  midst  of  the  Cardinals,  who  is  he  ?  What  comes  he 
to  do  in  this  assembly,  weighed  down  by  his  years  and 
scarcely  able  to  creep  along?  He  is  a  Prince  of  the 
Church,  dear  to  the  poor,  for  whom  he  is  a  liberal  pro- 
vider, although  poor  himself;  the  friend  of  Gregory  XVI; 
the  ornament  by  his  virtues  of  the  Sacred  College  ;  he  is 
the  Cardinal  Bianchi ;  he  has  wished  to  drag  himself  to 
this  fete  to  hear  the  reading  of  the  Decree  which  fulfils 
his  wishes — to  assist  at  the  triumph  of  the  Queen  of  the 
Church — and  after  hearing  proclaimed  by  the  Vicar  of 
Jesus  Christ,  the  dogma  so  dear  to  his  religious  heart,  to 
withdraw  supported  upon  the  arms  which  sustain  him, 
and  without  doubt  to  repeat  in  his  heart  the  canticle  of 
the  holy  Simeon  when  he  saw  the  Lord  in  the  Temple  : 
Nunc  dimittU  servum. 

Then,  whilst  the  Sovereign  Pontiff  is  taking  off  his  sa- 
cred ornaments,  see  approaching  him  two  Religious,  two 
chiefs'  of  the  great  and  holy  family  of  the  seraphic  St. 
Francis,  the  General  of  the  Conventuals  and  the  General 
of  the  Observants.  The  one  holds  a  branch  of  the  golden 
lily,  the  cJier  a  branch  of  the  silver  lily ;  they  present 
them  to  the  Holy  Father,  and  beg  of  him  to  receive  them 
as  a  feeble  homage  of  the  gratitude  of  the  Franciscan 
family  for  the  new  glory  that  he  had  just  given  to  the 
Motiier  of  Christians,  to  the  special  patroness  of  their 
secular  institute,  for  the  consecration  definitively  and  in- 
fallibly stamped  upon  the  belief  that  was  always  the  dear- 
est inheritance  of  its  doctors,  and  its  schools,  and  its 
numberless  Saints  and  Blessed,  which  it  had  given  to  the 
Church  Triumphant.  It  is  with  tears  that  this  tribute  of 
love  is  offered  by  the  pious  children  of  St.  Francis ;  it  is 
with  tears  that  it  is  received  by  the  Sovereign  Pontiff. 


CONCEPTION    OF    MART. 


253 


But  there  is  not,  in  the   Catholic  Church,  any  feast 
wliich  is  truly  beautiful  if  the  people  do  not  make  the 
principal  ornament  of  it.     We  have  spoken  of  the  Princes 
of  the  Church,  of  all  the  orders  of  the  Clergy ;  we  have 
seen  all  the  holy  Hierarchy  rival  each  other  in  eagerness 
and  love ;  but  the  Faithful,  but  the  people,  what  part  did 
they  take  in  this  festival  ?     To  them  it  appertained  to  im- 
press its  true  character  upon  it.     Have  their  hearts  been 
moved  ?     It  is  really  and  truly  a  popular  and  universal 
belief  that  has  been  defined,  and  are  the  children  of  the 
Church  desirous  to  say  and  to  see  decreed  to  Mary  tho 
title  of  Immaculate  in  her  Conception  ?     Ah !  the  reply 
to  that  question  has  been  made;  it  is  there  all   livin"-. 
See  that  multitude  from  seven  o'clock  in  the  mornin" 
du'ect  itself  towards  the  ancient  basilica  of  the  Prince 
of  the  Apostles,  and  which  fills  its  vast  nave  and  even 
the  chapels,  ordinarily  so  solitary,  which  squeezes  itself 
forward  and   is  incessantly  renewed.      There  is  a  con- 
tinual  flowing  and  reflowing  of  the  human  tide.     The 
vast  entrances  of  the  basilica  cannot  suffice  for  these  thou- 
sands of  Faithful  who  besiege  and  encumber  them.    Thirty 
thousand  persons,  as  the  best  judges  say,  are  together  in 
the  church,  and  as  the  crowd  entered  and  flowed  away 
without  cessation  from  seven  o'clock  in  the  morning  until 
an  hour  after  mid-day,  at  least  sixty  thousand  persons 
must  have  assisted  at  the  fde.     And  what  pious  recollec- 
tion in  that  multitude !    What  an  air  of  satisfaction !    How 
the  Veni  Creator  and  the  Te  Deum  moved  and  agitated 
it,  and  how  it  chanted  with  love  and  with  faith  those 
prayers  of  invocation  and  praise !     And  the  rest  of  the 
population,  as  it  filled  the  churches  of  the  Holy  City,  as  it 
gave  itself  to  the  movement  to  prepare  the  illumination 


254 


THE    IMMACULATE 


which  changed  the  night  of  tliis  beautiful  day  into  a 
heaven  all  strewed  with  stars!  How,  at  the  sound  of 
the  bells  which  announced  the  consummation  of  that  great 
act,  it  prostrated  itself,  and  hailed  the  Virgin  without  spot 
or  blemish !  What  holy  canticles  were  addressed  to  her 
in  the  convents,  in  the  bosom  of  families,  in  the  secre- 
cy of  hearts ! 

Then  came  the  evening,  and  it  was  then  that  the  faith, 
that  the  joy  of  the  people  shone  and  burst  out,  and  the 
entire  city  became  a  temple  raised  to  Mary.  From  the 
previous  evenivig,  notwithstanding  the  rain,  and  despite 
the  tempest,  thousands  of  lights  saluted  the  dawning  of 
the  day  which  was  «bout  to  break :  but  the  evening  of  the 
fke  the  city  was  literally  a  city  of  fire ;  not  a  balcony,  not 
a  window,  not  a  skylight  which  had  not  its  illumination 
lamps.  The  great  thoroughfares  of  the  city,  the  Corso, 
the  Papal  way,  Ripetta,  are  luminous  streams ;  the  public 
squares,  the  monuments,  the  churches,  bear  piles  of  fire. 
The  Capitol  gleams  and  flashes  with  light,  and  the  orches- 
tras in  the  open  air  hail  in  the  name  of  the  Roman  people 
the  triumph  of  the  Queen  of  Heaven,  who  is  also  the 
Queen  of  the  Church  of  Rome.  Everywhere  are  trans- 
parencies and  images  of  Mary,  inscriptions  in  her  honor; 
above  all  the  device,  Maria  sine  lobe  originali  concepta. 
An  immense  multitude  urged  their  way  through  the  city ; 
the  whole  population  is  in  the  streets,  on  the  squares,  but 
especially  at  St.  Peter's,  whose  dome  bore  high  in  the  air 
a  sparkling  diadem.  One  might  say  that  a  special  provi- 
dence had  wished  to  give  to  that  illumination,  of  which 
every  one  acknowledged  the  greatness  and  the  beauty,  an 
unaccustomed  splendor.  A  dark  cloud,  the  only  one  tbere 
was  in  the  sky,  which  was  there  as  if  to  keep  us  in  mind 


CONCEPTION    OF    MARY. 


255 


of  the  rain  and  tempest  of  the  preceding  night,  formed 
behind  the  cupola  a  sombre  and  dark  background,  which 
admirably  set  off  that  crown  of  fire  which  the  Eternal 
City  offered  to  the  Queen  of  the  Universe.  O  night  more 
beautiful  than  the  day !  0  paviUons  of  light,  kindled  to 
illuminate  the  festival  of  Our  Mother !  O  Queen  of  the 
Heavens !  what  crown  more  beautiful  can  the  earth  offer 
to  you  ? 

Such  has  been  the  festival  of  the  8th  December  at 
Rome,  or  rather  such  has  been  a  part,  the  most  feeble 
perhaps,  of  that  imperishable  fete.  For  the  rest :  that  is 
only  the  first  day ;  it  is  the  commencement  of  the  fetes. 
On  the  10th,  another  solemnity  attracted  to  St.  Paul's, 
outside  the  walls,  the  whole  of  the  Holy  City :  the  Pope, 
assisted  by  two  hundred  Bishops  and  all  the  Clergy,  weiit 
there  to  consecrate  the  Church  of  the  Apostle  of  the  Gen- 
tiles, the  dedication  of  which  is  thus  allied  to  the  triumph 
of  the  Queen  of  Heaven.  On  the  evening  of  the  same 
day  the  Academy  of  Arcades  held  in  the  Capitol,  in  the 
great  hall  of  the  Senate,  a  solemn  sitting,  in  which  Car- 
dinal Wiseman  celebrated  the  recently  defined  mystery ; 
and  the  next  day,  the  11th,  the  Academy  of  the  Immacu- 
late Conception  had  announced  a  sitting  not  less  brilliant 
in  the  Church  of  the  Holy  Apostles,  t6  fete  the  glorious 
privilege  of  which  it  bears  the  name,  and  in  which  it 
has  always  professed  the  belief.  Triduums  are  held  in 
the  majority  of  the  churches.  In  fine,  it  is  a  festival  with- 
out end,  and  indeed  the  people  cannot  weary  of  singing 
the  glory,  of  celebrating  the  victory,  of  the  great  and 
powerful  Queen  of  Earth  and  Heaven.  And  that  festival, 
commenced  in  Rome,  will  be  continued  throughout  the 
entire  world.    The  bell  of  St.  Peter's  will  set  in  motion 


256 


IMMACULATE    CONCEPTION 


the  bells  of  the  entire  earth,  and  even  in  the  solitudes  of 
the  New  World,  and  in  the  furthermost  countries  of  the 
Old,  the  word  of  the  Sovereign  Pontiff  will  be  repeated, 
and  hailed  with  acclamation.     Everywhere  the  Immacu- 
late Conception  shall  be  celebrated  and  glorified.    At  this 
thought,  may  we  not  hope,  for  the  world  and  for  the 
Church,  the  great  prosperity  which  the  Saints  have  fore- 
told for  the  period  which  would   see  the  incomparable 
privilege  of  Mary  proclaimed  ?    May  we  not  believe,  that 
Our  Mcther  wilj  repay  to  us  in  blessings  the  homage  that 
we  havs  offered  her?    How  doubt  that  the  increase  of 
glory  which  she  has  just  received  is,  for  us,  the  pledge  of 
a  better  present,  and  a  more  prosperous  future  ?     That 
has  been  the  hcpe  of  the  Saints ;  it  is  the  hope  of  Pius  IX 
^is  other  Holy  Pontiff,  this  Angel  of  the  Church,  whose' 
Pontificate  will  be   henceforward   glorious   amongst  all 
those  which  have  advanced  the  reign  of  Mary,  which 
have  exalted  her  privileges  and  her  greatness  1 


V 


